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THE 1 



SUBJECTIVE * 
— apprehensively 



1 

PHYSICALLY 

— vitalized 



IN BODILY FORM 
— Corporeal 
— Basic 



SENTIENT L 

— attribute of tl 



OBJECTIVE 
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ETHICALLY 

— revived 



(BY NATURE (INTUITIONAL ( G^ 

— in tendencies < —apperceptive < 
\ ethico-moral ( — asseverative ( E* c 



III 

PSYCHICALLY 

— mediated 



ilN SOUL 

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centives 
— spirita-recipro- 

cal 



\ FACULTIES d 

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"faith" rather 

quiry, — adjuslj. 

psychical to 1 

tual 



IV 

SOCIALLY 



-perfected 



THROUGH ORGANIZATIONS * 

—in associability relatively of ,j 

one goal p 



UCTION 



CATION 


( JUDGMENT 


r REASON 


itive 


-j — intuitional 


J — inferential 


ntial 


( — predicative 


( — determinative 



GROUPING 



CONNECTING 



[ENT 

h or Party 



ICE 

areness subject- 

lich estimates — 

ountable — is fal- 

infalliable — emo- 

estless 



[TEMPERAMENTS 

-j — capacity characterizing 

( — habit-constitutionalizing 



PROHIBITING 
— u This act thou shalt not I 
do" 
'RECORDING 

— "This act I have done" 
IPROPHETIC 

— "Therefore for this act 
I am responsible" 



ANIM Ah MIND 
— by perceptions derived 
from the senses 

'SPIRITUAL REASON 
— not from any spontan- 
eity of ideas in man 
— but by the intelligiblity 
of "faith" discerning 



^THE KINGDOM 
of t — by the grace of 

the Word be- 
lieve in 
,THE CHURCH 
— by the grace of 
the Sacraments 
added 



^BLISS 

— conditional 
— temperal 
— eternal 



i 



MUNDANE 
— transient 
— auditory 



ONAL WORK- 



will 

conduct 
AXIZING PER- f beauty 
ACTION \ utility 



f HAPPINESS 

— the joy of Chris- 
tian faith actual- 
ized 



individual 
aggregational 



Copyright 1910 by G. C. H. HASSKARL 



THE TEACHER'S COMPENDIUM 

OF 

First Principles of 
Christian Pedagogy 

IN 

Analysis and Outlines Ethico-Psychological 

ILLUSTRATED BY 

THE VARIOUS STAGES OF GROWTH FROM CHILD- 
HOOD TO ADOLESCENCE WITH BLACK- 
BOARD DEMONSTRATIONS 

i I I 



G. C: H. 



Y BY 

HASSKARL, PH. D., D. C. L. 



INSTRUCTOR OF SUNDAY SCHOOL TEACHERS ' INSTITUTES; 
AUTHOR OF SEVERAL SCIENTIFIC TREATISES. 

Publisher: Frederick Hasskarl. 



On sale at 

THE GENERAL COUNCIL PUBLICATION HOUSE 

PHILADELPHIA, PENNA. 



THE EVERY GRADE CHART OF CHRISTIAN INSTRUCTION 



BLACKBOABD IDIEIMIOIISrSTIR^TIOIsrS 



PHYSICALLY 

— vitalized 



i i — uum wnuuui -'..sigui 

I SUBJECTIVE \T IT ^I<ATION-Spe h ak a i r ug g 
I —apprehensively ) /taste 

SRNAL \ s ™f 

rom within '^[j 

(weight 
SENTIENT LIFE STORI 

| —attribute of the soul 

OBJECTIVE i DEPORTMENT 

—relatively l —individually 



/receiving 
'retaining 
(recalling 



(ADJUSTMENT 
■ — in family in- 
(. voluntarily 



j CONCEPTION (conceiving 
■'. —concrete ■' analyzing 
I, —abstract (abstracting 



f IMAGINATION 



f INTERDEPENDENCE 
< — by community 
I socially 



(•CLASSIFICATION 
■! — elaborative 
( —differential 



f READJUSTMENT 
} —to Church or Pa 
I voluntarily 



( JUDGMENT 
1 — intuitional 
{ — predicative 



f REASON 

•j — inferential 

(. — determinative 



ETHICALLY 



PSYCHICALLY 

— mediated 



BY NATURE 
— iu tendencie 
ethico-moral 



I 

llNSOUL 
J -by"gra 

(centives 
— spmta-recipro- 1 
( 

{ 



-asseverative ( Evil 



-in a state of disobedincel ANIMAL PROPENSITIES-SARX / FORCES 
—of inability 1 —acted upon sensibly from without? —innate— by law; 

—of dependence -EMOTIONAL NATURE— PSUCHE ■' —through Grace- 

— of self-will \ — acted upon mentally from within 1 dition — througl 

—of selfishness / SPIRITUAL POWERS— PNEUM A f demption 

— of sensuality \_ 



/SUBORDINATE 
I — by nature carnal 
1 —usurping 
'^GOVERNING 
I — by nature ethicc 
V moral— weakened ( 



—appetites — desires — feel-\ 



(CONSCIENCE 



-( 



■ which estimat 
feels accountable— is 
liable or infalliable— 
tioual — restless 



FACULTIES 
—from the attitude of 
"faith" rather than in 
quiry, — adjusting th 
psychical to the spiri 
tual 



INTELLECTUAL 
i — acted upon religio- 
| morally from without 

' EMOTIONAL 
\ —acted upon theospiri- 
1 tually from within 

' VOLITIONAL 



j judgment 
\ reflexive 



(FAITH 
—derivative 
— apprehensiv 



1 

(PROHIBITING 
— "This act thou shalt no 
do" 
RECORDING 

his act I have done" 
HETIC 
"Therefore for this act 
i responsible" 



CONNECTING 



f TEMPERAMENTS 



Ms 



I' —"This 
I'ROIMII'',' 
— "Ther 
I ant res 



[ ANIM AL MIND 

i — by perceptions derived 

1 from the senses 

/SPIRITUAL REASON 

\ —not from any spontan- 

1 eity of ideas in man 

I —but by the intelligiblity 

( of "faith" discerning 



As written in the Scriptures 
Enforced by and in the Churcl 



/PROPOGATION 

\ —through the Holy Spirit 

1 -where the Word is rightly 

< taught, and the Sacraments 

1 are rightly administered 

/ - -by the "Communion of 

I Saints" 



/CREEDS 

I —standards of 

\ truth 

/ — general 

\ -particular 



/THE KI 
( -bytl 
\ the 

/ Upvp 



/THE KINGDOM 
y the grace of 
the Word be- 
lieve in 
jTHE CHURCH 
I —by the grace of 
f the Sacraments 

^ added 



BLISS 

-conditional 

temperal 

-eternal 



\ — transient 
j — auditory 



THROUGH ORGANIZATIONS 
—in associability relatively of 
one goal 



(MATRIMONY 
J — bond of uni< 
I —a holy estate 



INSTITUTIONS 



f FAMILY— the law of Love 
\ NATION— the law of Justice 
I CHURCH— the law of Holinesi 



f GUARDIANS 
< ■ — by divine a 
( thority 



f Father 

1 Magistra 



f IDEALS 

j — personal - 



Equity 
Piety 



IPESONAL WORIU 



\ IDEALIZING PER- ( beauty 
I FECTION \ utility 



f HAPPINESS 
J —the joy of Chris- 
tian faith actual- 



Copyright i9ioby G. C. H. HASSKARL 



JCTION 



NATION 

itive 
ntial 



( JUDGMENT 

-I — intuitional 
( — predicative 



r REASON 

< — inferential 

( — determinative 



GROUPING 



CONNECTING 



:ent 

i or Party 

iy 



(-TEMPERAMENTS 

-J — capacity characterizing 

( — habit-constitutionalizing 



[ PROHIBITING 
fCE I — "This act thou shalt not | 

ireness subject- 1 do" 
ich estimates— /RECORDING 
Duntable — is fal-\ — "This act I have done" 
infalliable— emo- J PROPHETIC 
;stless / — "Therefore for this act 

( I am responsible" 



ANIM AL MIND 
— by perceptions derived 
from the senses 

SPIRITUAL REASON 
— not from any spontan- 
eity of ideas in man 
— but by the intelligiblity 
of "faith" discerning 



/THE KINGDOM 
of I — by the grace of 

\ the Word be- 
) lieve in 
\THE CHURCH 
I — by the grace of 
f the Sacraments 
^ added 



\BLISS 

— conditional 
— temperal 
— eternal 



>NAL WORK- 



will 

conduct 
VLIZING PER- / beauty 
;CTION \ utility 



f HAPPINESS 



— the joy of Chris- 
tian faith actual- 
ized 



MUNDANE 
— transient 
— auditory 



individual 



! aggregational 
Copyright 1910 by G. C. H. HASSKARL 



THE TEACHER'S COMPENDIUM 



OF 



First Principles of 
Christian Pedagogy 



IN 

Analysis and Outlines Ethico-Psychological 

ILLUSTRATED BY 

THE VARIOUS STAGES OF GROWTH FROM CHILD- 
HOOD TO ADOLESCENCE WITH BLACK- 
BOARD DEMONSTRATIONS 

L M 

Qf c/h. hasskarl, ph. d., d. c. l. 

INSTRUCTOR OF SUNDAY SCHOOL TEACHERS' INSTITUTES; 
AUTHOR OF SEVERAL SCIENTIFIC TREATISES. 



Publisher: Frederick Hasskarl. 

On sale at 

THE GENERAL COUNCIL PUBLICATION HOUSE 

PHILADELPHIA, PENNA. 



IV 



a1 



€ 



^V 



Copyright 1910 
By G. C. H. HASSKAEL* 

All Eights Eeservei* 



* The author shall be grateful for suggestions of any kind 

from those who use or read fchi* r "' im; — addressing 

him in care of the LC control Number 




tmp96 



027656 



PREFACE 

It should be the aim of a compendium to supply 
the student with sufficient truths fundamental, to make 
it his guide; also with critically selected materials 
authoritative, to fully coyer his subjects; — here, First 
Principles of Christian Pedagogy Treated Ethico- 
Psychologically . * 

By Means of which the student is enabled to as- 
certain for himself personally, in the first place, What 
is familiar to him concerning the truths therein pre- 
sented; secondly, How to develop their essentials in 
their rightful relations; and thirdly, To reduce all to a 
system all-comprehensive, and which, in its broadening 
influence, shall be free from the dogmatism of any 
particular school. 

It would be a hazardous attempt of an author to 
develop his own individual views in a compendium es- 
pecially of Christian instruction. But, if he should 
consider this incumbent upon himself as a duty which 
he owes science, then it is for him to be the more 
scrupulous and cautious in stating them. Is it not a 
sign of narrowness to allege, as a reproach to the author 
of such a work, that "he simply gives a compilation of 
existing opinions, and perhaps seme arguments in their 
support, only leaving the student in uncertainty as to 
which views he shall adopt?" This uncertainty is in 
fact greatly to the advantage of the student, for it is a 
guarantee to him that a further mastery cf the subjects 
is possible. 

The Author. 



* * 'Analysis is the key that unlocks the iron-bound recep- 
table of science". 



VI 




VII 



CONTENTS 

Physical Factors Page 9- 17 

Ethical Forces Page 18- 29 

Psychical Faculties Page 30- 42 

Social Functions Page 43- 55 

Stages of Growth Page 56- 72 

Appended Notes Page 73-100 

Index Page 101-111 



VIII 



The teachers whom the Lord favors most are the few 
Who in purpose are pure, and in method are true; 
They are inquirers wise, shallow pretense despise, 
Grave minded and earnest, to the measure they rise; 
Of an honest and good-hearted service for man 
In the duty of life through the whole of its span. 



The truth they discover, and labor to teach 
Its beautiful precepts to all they can reach; 
They honor true goodness, themselves strive to be 
Like goodness itself, a wise spirit and free; 
True Christians and useful, they lean to the rod, 
And help in upbuilding "the Kingdom of God". 



Physical Factors. 

When the Godhead determined upon having other 
beings enjoy and share His goodness, justice and holi- 
ness, He spoke the world into existence ; and finally 
in the fashioning of man and by the inbreathing of 
"lives". He ordained him a human being emotionally 
spontaneous, of voluntary decision and choice of de- 
liberation. (1) Again, He through the "inbreathing" 
became the correlative of man's nature through Adam, 
which also accounts why in spite of "the fall", he is 
still continued as an ethico-moral being occupying a 
dual position. Of these the ethical is the divine-regu- 
lative of all other faculties — pivotal: (2) Sensibly, of a 
moral nature, and of a human form; Super-sensibly, of 
an intellectual mould, and of a spiritual perfection; — 
revealing the background and the foreground of the 
"image and likeness" in which man was originally 
created; (3) yea are in themselves prophetic of the 
possible reinstatement and necessary reconciliation to 
(xod. Thus did the relatively ethico-moral in Adam — 
the representative of mankind of every age and of all 
ages — become the divine and native ground of Redemp- 
tion to every believer in Him (4) who was the inspira- 
tion of the Father when the one stupendous plan of 



lo PHYSICAL FACTORS 

Love (5) was mapped out in its every perfection; and 
this in a world that is external to both, — to God and to 
man. (6) Indeed to man everything was external, and 
especially so after "the fall", because of "sin" and 
"death" usurping within the first Adam, and through 
him becoming inherent in all mankind; so much so 
that not anything in and of man could any longer con- 
ceive of ends or forms of "good" supreme and triumph- 
ant. The approach of God to man thenceforth was 
altogether by the way of his Maker from without 
through Christ Jesus "manifest in the flesh", — 
through the ear of flesh heeding, and the lips of man 
in "communion" partaking; — by a free and self- 
determining personality (7) in the flesh "natural", and 
yet born of "water and the spirit". Thus, what was 
"manifest in the flesh" and to the flesh, becomes the 
operant of "faith" through the Holy Spirit. In fact, 

It is in man that "nature" and "spirit" combine as 
factors of a new and third product, which is man him- 
self intuitional (8) and yet, in so far as he is wanting 
at the beginning of life in self-consciousness and free- 
dom, so far he belongs to nature, is flesh-material and 
temporal, a subject of instinct; — (9) at least for the 
first three years of his existence. Again, in so far as 
he is capable of establishing that deity-centre of person- 
ality known by the word "I", (10) is conscious of 



PHYSICAL FACTORS 11 

freedom and responsibility, so far lie rises above and 
beyond nature, and belongs to God and humanity; — 
becomes the rational deity correlative of one and the 
same divine process, movement, or fact of life. (11) 
Accordingly, 

Too much is not to be attributed to the con- 
sciousness of man, (12) an act of opposition put forth 
against sensation, a peculiarly higher psuche-pneumatic 
experience of the I ; — the radiating point of each act in 
man which, in the room of the sensation partially 
displaced, realizes personality, (13) and whose defini- 
tive elements are: the fact of self-consciousness, the 
power of self-direction, the ability of self-development, 
and the choice of self-sacrifice. For this self-knowledge, 
even of the soul, is only the beginning of the end of 
that ethico-moral process which tends to the perfection 
of exerting volition and cherishing intelligence and 
purpose. It is a life-force that after all is only lifting 
man from the "underbrush" of what is his by nature. 
In fact, a complete self-realization of personality as 
the divine subject and object of society; — "free in 
thought from the over-riding of nature; — enabled to 
deal freely with all motives, and to make a choice"; 
this is a strenuous life-work, possible and. attainable 
only by the way of a Christian ethical self-culture ; — 
effecting an openness of mind and a wideness of heart 



12 PHYSICAL FACTOKS 

to the idea of a "regenerate" humanity, its highest 
interest and sanctified purposes; in itself function- 
ally harmonious and worthy as the sequel of the 
"obedience" of faith resting on "the Word", and not 
on human experience however broad, nor on personal 
judgment however incisive. 

Christian-Self-Culture thus developing, again 
paves the way for what constitutes individuality, itself 
of a dual activity. The one from without and inward : 
receptive and acquisitive, — learning; the other from 
within and outward: expressive and productive, — 
creating; — jointly, capable of transforming stimuli 
into response, experience into knowledge; and thus 
primarily that to which Christianity specially and most 
forcefully appeals. (14) For, as men were to be 
baptized one by one, so they were to be taught one by 
one to observe the things which Christ commanded in 
the "covenant" of Baptism and the Lord's Supper. 
Individuality, in motives either good or evil, — is 
therefore the specie-identity of man, and co-exists 
with that which is its co-operative-common in the 
genus-personality; (15) and itself is at the basis of all 
ethico-moral movements and reformations. And to 
both of which as a focal-outflow must be added "char- 
acter", in itself the sum of all life's choices. The 
early characteristics of all are already shown in the 



PHYSICAL FACTOES 13 

child at "the Age of Impulse", when 'TV'me'V'mine" 
is the language constantly used from its sense of self- 
centre. (16) Not from the conscience, for it is not yet 
developed ; nor from the moral understanding, for it 
has none. Since, therefore, 

Man Visibly Exists as the expression of the senti- 
ent quality of the soul, and is by nature in tendencies 
of a negative and exclusive element of "good" blurred, 
yet conscious of freedom (17) and of what is intellec- 
tual : — still racially religious, existing for his own sake, 
for ends proper to himself, and of concern to another, 
and therefore untombed and unsilenced, immortal ; it 
is only by bajjtismal "grace" susceptible, and in the 
"obedience of faith" compelling, that the soul, which 
"panteth" as does the bodily appetite crave for food, 
(18) possibly can become a living and spiritual member 
of that "Body" of which Christ is Head. This is by 
the way of the human body, and through an ethico- 
psychological training following the lines of growth 
common to mankind, and in applying the Christ-life 
whereby actual success alone is to be expected. The 
ethico-psychical alone meets the moral and spiritual 
needs of the child after the reception of baptismal 
grace; it alone satisfies the quickening spiritual "com- 
munion"-bonds of the adolescent ; — benedictions oper- 
ant and sacred, congregational and environmental (19) 



14 PHYSICAL FACTORS 

where the one is dependent upon the other as much as 
flowers are for growth on the soil, sun andclimate(20) : 
— I. With renewed senses craving their proper gratifi- 
cation ; II. With a revived ethico-moral nature forever 
ordering to obey the promptings of faith, and desire 
that joy be found in such obedience; III. With mediat- 
ing spiritual convictions continually soaring up restless 
till they recognize the fit Object of adoration; and IV. 
With fervent affections yearning to love, and to be loved 
in their every relation, temporal and eternal, (21). All, 
together making of Christianity a possible state of 
fraternal concern and happiness, — the sequel-adjust- 
ment to the Spirit, and not to knowledge. Happiness 
and wellbeing having their beginning in the Church 
militant, also should find therefore a conspicuous place 
in the life of "civics" — through her furnishing the 
operative-forces for the education and training of every 
willing Nation ; and thus to open out to all an endless 
career of tranquility and usefulness, of personal virtue 
and piety; and so help make the world better and 
wiser, nobler and happier. (22) 

It is therefore with the interpretation, "genet- 
ic" in method, of the personal before the social, ac- 
cording to the order of nature and "grace", of brain 
capacity and temperament, (23) all central in "Grace" 
that the "Outlines," as set forth in the frontispiece, 



PHYSICAL FACTOKS 15 

have to deal upon the ground of divine har- 
mony between the teleological and the intuitional 
as wrought into consciousness and symbolized by the 
field of social vision ; — all unto the world's true progress 
and final Redemption by way of the cradle and 
through the child. 

The Physical-bodily sarx-nature of the child, is 
because of the presence of the sentient (24) power, 
which spontaneously assimilates appropriate elements 
and combines them in a living structure where all the 
ends of life meet in unity ; — the instinctive and the 
intuitional, the rational and the spiritual. The sen- 
tient power itself being "an attribute of the human 
soul" and not of the body, and which goes forth with 
the soul into every new sphere into which it is trans- 
formed, — is there acted upon and exercised by the 
character of the different objects challenging its atten- 
tion. (25) The soul is allied to sentient life, and yet, 
knows itself in distinction from all sensation. Jointly, 
these are possessed with rational imperatives to control 
sense-appetites and desires, and in this experience is 
found personality, liberty, responsibility, and conse- 
quent immortality. (26) 

All intelligence in man has its source in the 
ethico-moral capacity of the soul, itself capable of 
receiving, assimilating and accomplishing, and em- 



16 PHYSICAL FACTORS 

powered thus to rise from sentient consciousness to the 
dignity and responsibility of conscious rational activity 
and knowledge; through "grace" unto knowledge 
which is coercive, the reflex sense-impression of the 
expansion of character-concepts of things forced 
upon the mind; — educationally the moulding force of 
human life and its destiny. Knowledge is primarily 
the sequel to desire, (27) and is operative from birth; 
— both arguing for the time when to begin training, 
and for the character also of the knowledge essential 
from childhood to sainthood. Again, 

Physically, 1. The corporeal body of man is the 
nexus, not only of man's being w r ith its earthly dwell- 
ing place, but also racially of his person with mankind. 
Whereas, 2, the form of the body of man is the ex- 
pressional of its psychical uses ; the organ of the soul, 
and thereby also of the spirit. Functionally it is 
divided into two parts : — apprehending and locomotive. 
Subjective, — by apprehension one perceives the charac- 
ter of the sensible things, (28) present or absent; and 
retains them "as wax does the print of a seal". Ob- 
jective, — by locomotion the body is carried from one 
place to another, or inwardly impelled and moved to 
actions praiseworthy or reprehensible in "deportment", 
"adjustment", etc. It is here also where instinct, 
appetites, desires, feelings, and passions belong; — 



PHYSICAL FACTORS 17 

these all are good, but only in their place and in their 
time, and not at all times, or in all places, and not at 
all as ruling or guiding, but as being ruled or guided. 
' The Apprehensive Faculty again is subdivided 
into two parts : external and internal. External — out- 
ward, are the senses of touch, sight, hearing and of titil- 
lation or that of speech, which is largely consequent 
upon sensation, perception, memory, etc. (29) Inter- 
nal — inward, are the senses of taste, smelling, etc. — 
in their respective spheres either active or passive ; — 
still all the reflex impress-energy of concepts forced 
upon the understanding of man from whatever source ; 
giving birth to ideas and thoughts — representing 
knowledge (30) in its different forms acquired succes- 
sively ; and made possible thus to contemplate through 
the response of memory with the assistance of the 
"imagination", etc. ; (31) itself the mediatrix and the 
mover of all that is intellectually discerned. (32) 
Still, whilst Knowledge discursive, may become the 
handmaid of religion, yet, it after all never can be 
made a substitute for religion true, the "flesh"-ex- 
ponent of the victory of "faith" actualized in the 
heart. The omega of knowledge is but the alpha of 
Christian life. 



Ethical Forces. 

It Is Not With the Dogmatic Theological con- 
ception of Christian life through faith receptive, of relig- 
ious experience and knowledge, that Christian ethics has 
to deal; but with the tendencies of Christian life opera- 
tive through faith spontaneous, of reciprocal adjustment 
and action. In fact, it is a life attainable by all, and 
in character regulative, eminently social for a practical, 
workable test of its religious genuineness; unlike 
knowledge which is dependent on gifts and acquire- 
ments accessible to a few. It is the fruitage of "Grace", 
(1) whose centre is Christ Jesus, the life-diffusing 
source of all spiritual life in "faith" reciprocally deri- 
vative, through the spiritually natal act of the soul, 
itself the organ of faith. This all is by the very life 
and "manifest" strength of Christ Jesus; — Christ, not 
as God, for as God He is everywhere; but as the Second 
Adam — the Christ (2) who is "perfect God and perfect 
man, of a reasonable soul, and human flesh subsisting" ; 
(3) causing a possible "Grace"-presence, which not 
only is to bring God's love (4) into the human heart, 
but also is to enable men to become partakers of the 
new life (5) most wondrous and gracious; — of a 



ETHICAL FORCES 19 

mystical process, supernaturally joined to Christ Jesus 
by a union so intimate, so close, that it can only be 
illustrated by the union that subsists betwixt a human 
body and its head, and a vine and the branches that 
branch out from it ; providentially operative on earth 
through the Holy Spirit, and especially in the Christian 
Church, which is constitutional and not "institutional". 
It Is Because Man Is By Nature of an ethico- 
moral-all-regulative quality — of a conscious, automatic, 
emotional apprehensiveness ; intuitionally (6) involving 
the whole line of his heredity, (7) the whole of his 
conscious and subconscious personality — that accord- 
ingly fits him to live as an individual obligated, and 
also stamps him a member of society responsible. (8) 
These are qualities most vital, and of actual service 
only when transfused by the grace of "Baptism", the 
seal of "the promise" unto the old and the young alike, 
effecting "regeneration" and productive of "faith". 
The latter, not only subjecting all to the AVord of God, 
but also through it supplying to all the Norm for the 
regulation of a happy and successful life in its every 
activity and experience; (9) w T hich, jointly only, are 
capable of developing personal — actual ideals that have 
something to give, and something to realize; — are 
productive of an individuality, of a personal consist- 



20 ETHICAL FORCES 

ency in conduct (10) at once both christo-centric and 
christo-spheric. And the characteristics of which are 
to be sought I. In Christian deportment itself, as 
based II. Upon revealed ethico-moral laws, as verified 
III. By an adjustment of the spiritually psychical to 
the reciprocally personal, and as confirmed IV. Through 
tests social and sociological: (11) Furnishing to and 
through the devout and loyal (12) of "the Kingdom" 
that cc communion"-life which has power to solve all 
distinctions, to heal all divisions, to bind together in 
loving fellowship minds the most heterogeneous, to 
breathe harmony and peace over a distracted World. (13) 
It Is Not With Anything that is between nature 
and human nature therefore that Christian ethics has 
to deal; — for life to man without an ideal is unmoral, 
brutish. But Christian ethics has to do with the con- 
cept-motives of "grace" governing man's judgment of 
tendencies in human conduct. It has a discernment 
and field of vision of its own ; — exists not to destroy 
but to fulfill. Then, what of the clod under man's 
feet, if not created as a sensible phenomena, simply to 
supply his physical wants, not made merely for a 
dwelling-place ; but specially intended for a house of 
instruction in which God himself is superintending the 
education of the race ? Again, what of responsible 
society, which supplies the winnowing ground into 



ETHICAL FORCES 21 

which every person is born, and under the influence of 
whose unchangeable laws every child is placed from 
the cradle to the grave ? These God-given, immutable 
laws are not only the very warp and woof of every 
human being, but also constitute the very warp and 
woof of all society; the very warp and woof of the 
life-forces of the whole human race. Since 

The Rational World is owing its knowledge and 
valuation of all that actually centers in and truly is 
dependent upon human life to the ethico-moral pre- 
cepts of the foregoing laws pedagogical, being vitally 
fundamental and divinely essential to man's every 
success and wellbeing, and therefore no more to be left 
out in childhood than the alphabet, should it not 
become the sacred duty of every preceptor, (14) 
thus to manfully insist upon, and to help apply 
the same principles as well to secular pedagogy (15) 
as is done with sacred pedagogy, and so enable edu- 
cation actually to become conscious of its true end ? 
For history teems with proofs that the religious has 
been the mainspring of the highest citizenship ever 
developed in man; — a hint in the interest of the 
present day instruction provided by the public schools, 
where ninty-nine pupils taught out of every hundred 
attending are "in covenant relation" through Baptism, 
the initiatory sacrament of the Christian church. (16) 



22 ETHICAL FORCES 

It Is Through the Church militant, which is 
not unlike man himself, by nature divine and human, 
yet as centered in Christ Jesus, (17) and perfected 
through the Holy Spirit, that man can hope for the 
actualization of his real happiness and well-being. 
The Church was meant from the very beginning of 
man in time, thus not only to be the first institution, 
but also to be the only Divinely authorized 
religious institution on earth, to preach, to teach and 
to propagate the Christian religion among mankind. 
Which also accounts why it was to the Church, and 
not to the family, nor to the state, that Christ said : 
"Go teach men to observe the things I have command- 
ed". But the Church militant also is in the garb of 
flesh, of a temporal human organism, and accordingly, 
naturally and almost equally as much concerned in the 
temporal welfare of her membership, the one reacting 
on the other. Thus at once here clearly defining the 
relation which she sustains to "civics" in the United 
States, and to which the "system of a liberal educa- 
tion" of our public schools is intended to be prepara- 
tory. But, it is found wanting practically in Christo- 
pedagogical principles, and therefore neither vocational 
nor avocational, and besides handicapped by a bubble 
technicality resting on wiseacre speculation. And this 
is primarily and truly for the need of a Divine ideal, 



ETHICAL FORCES 23 

which of itself necessarily begins with the study of 
human nature, its native and religious cravings, in 
themselves implying the needs of the soul's develop- 
ment unto the full measure and stature of the adult 
citizen and Christian. Yet all have been ignored by 
the "system", and in consequence the youth is semi- 
developed along the lines of moral reason only, and 
taught the fostering of a patriotism which is only at 
best sentimental ; accounting why the Christian church 
has valid reasons indeed for opposing "the system", 
and not because she provides the baptized child, nor 
because she supplies ninty-nine Christian teachers out 
of every hundred employed. Still, 

The Christian Church is Triumphing more and 
more among the nations of the earth, being in pos- 
session of a consonance with the Divine sarx-fiat 
that is meeting the reasonable, ethico-moral needs of 
mankind everywhere. In fact she has been actually 
fixing the standard for centuries of a "civic" moral- 
ity and an intellectual Christian culture for the nations 
seeking after "righteousness", anxious to survive. She 
it is w T ho, by the right of Heaven and in God's stead the 
world over, promises in behalf of all the baptized, no 
matter whether physically whole or not. She again, 
until the end of time, pronounces to all who have 
"faith", that they are inheritors true of "the King- 



24 ETHICAL FORCES 

dom", no matter whether mentally capable or not. In- 
deed, parents and sponsors die, but the Church cannot 
die — cannot escape her responsibility. Yea, She indeed 
is the most wonderfully divine and human of all institu- 
tions, and thus by all that is sacred, temporal and 
eternal, in duty bound ever to begin with and to look 
after the young from mother's arm up. It is for her 
to instruct the willing all how to do the Father's 44 will 
on earth"; and this not by first picturing the curse 
of the horribleness of sin, but by a "grace"-nurture of 
the love of the goodness of God "the Father" through 
an exposition of "the Way of Salvation", beginning 
with His "merciful" omniscience and ' 'gracious" omni- 
presence, and accordingly to have all to rely implicitly 
on the presence and assistance of Him in their every 
duty and endeavor throughout life. For, the love of 
the supernatural is instinctive to the young, and with 
the sense of the miraculous added, lies at the very root 
of all religion and worship. 

As Man Has Not So Fallen as to be a devil, all 
evil in nature, or to be a beast, altogether indifferent 
to good, but is still human, the only being possessed 
of ethico-moral endowments regulative, (18) it is 
into that order of society consequently that he is born, 
and which at the same time becomes to him the sole 
channel of all "law" and of all "knowledge". (19) It 



ETHICAL FORCES 25 

is an order of society to him by nature, which is what 
man is by nature ; and also by laws, which are what 
man is by laws. Thus, it is for the true to survive, to 
leave a lasting memorial. Here, of what man and 
society are by nature ; and also of what man and society 
may become by the "grace" of God, "grace" being 
Love aglow with Mercy glorified. In short there is no 
history of that which does not develop itself. (20) 

The Influence of Society itself is very distinct 
and manifest: I. It tells upon its every member as an 
instructor in and of the nature of "good" through the 
influence of Law. II. A second influence is the in- 
fluence of "knowledge" as handed down from genera- 
tion to generation, originally through the sacred pen- 
men of the inspired Volume, and in after centuries per 
"tradita", in methods confirmatory and corrective. 
Thus it links even to whatever is strictly personal, and 
of concern to the distinguished ancestors, and of vital 
importance to the whole human race. 

I. Of the Influence of Law:— "her seat is in the 
bosom of God, her voice the harmony of the world. 
All things in heaven do her homage — the very least as 
feeling her care, and the greatest as not exempted 
from her power : both angels and men and the creatures 
of what condition soever, though each in different sort 
and manner, yet all with uniform consent, admire her 



26 ETHICAL FORCES 

as the mother of their peace and joy". Implying, that 
there is a ruling principle in each of the unchangeable 
forms of society. Neither or all of them together are 
a standard in or of themselves, but solely in God and 
his eternal attributes. In the family, it is the law of 
Love; in the nation the law of Justice; in the Church, 
the law of Holiness; — a three-fold division of the One 
Spirit, of all Law in one agreeing and uniting. (21) 
In part, 

Socially Illustrated: — "First, there is the family 
where, as in a primary school, w T e learn our first lesson 
in solidarity. It is the first check on pure individual- 
ism. In a home, even in a very imperfect home, the 
total family must at times become the point of view. 
Not yet, perhaps, is there any real selfishness, but there 
is an escape from the merely individual outlook, and a 
first exercise in social entanglement. Then, in a finer 
home, what chances there are to live in each other and 
for each other, and to form an almost perfect organism. 
Next comes the Nation; and how all the utilitarians 
fail to understand the grandeur of its meaning. They 
seem to think that a nation is a union of men to secure 
material prosperity. But a nation is a divine institu- 
tion, like the family; and its purpose is to give another 
and larger check to pure individualism. Here again 
one may be eelfish but he must combine with many 



ETHICAL FORCES 27 

men and in a measure under them and think of their 
interest and yield to their judgment Thus there is an 
increasing social interlacing all the time. And, in the 
most noble relation to the nation, in patriotism, there 
is a complete surrender of the individual to the good of 
the whole, for a patriot is a man who lives absolutely 
for his country in feeling, thought and deed. Now do 
you see what a preparation the family and the nation 
have made for the Christian Church? They have in- 
troduced and emphasized the very principle of solidarity 
which the church seizes and applies to all mankind. 
(22) The church cries out: 'Yes, live for each other in 
the family; live in the entire length and breadth of 
national concern; but all mankind redeemed through 
Jesus Christ is the final family and the final nation; 
let us join together to express that largest solidarity even 
in the world' ". Thus partially it is that these laws do 
speak through all of society; — they are in reality its 
embodiment. To all classes and individuals, it reaches 
even the babe on its mother's knee, and this, not by 
knowledge, nor by wisdom, nor by deep penetration, 
but by "law". "If thou wishest to enter into life, 
keep strictly the commandments". (23) Vitally, oh 
how significant; — for there can be no victory save under 
discipline. And to which end man constitutionally is 
framed, external nature responds, and society guides and 



28 ETHICAL FORCES 

directs; — these as appliances and means rather, where- 
by God the Father, the Standard of Good, is brought 
nigh to inquiring man, — establishes Himself through 
the "means of grace" to "tabernacle", and become 
resident among the races of mankind. But, this is only 
among the "living" members, who in truth are of the 
one visible and invisible "Body" of the visible and 
invisible "Word" and "Sacraments"; among such who 
in heart truly are possessed by the "grace" of faith, 
and in the repentance of filial gratitude, anxious 
earnestly to yield to and to obey "the commandments" ; 
being won over by and confirmed in and through the 
"obedience" (24) which is the initial step in, and 
warrant for, possible ethico-moral growth under the 
guidance of the Holy Spirit. This obligation-energy of 
obedience already is present in child-nature, even from 
birth, indicating clearly when its time for functioning of 
certain powers has arrived; (25) is confirmatory of 
the fact that man was created for a task, to help com- 
plete in Christ Jesus "love" eternal. (26) 

II. The First Subjective Entrance upon the 
path of "law" in the "newness of life" is by way of con- 
science; itself the natural ear and eye for the heavenly 
voice and light. Then next come the affections as a part 
of the "ethico-moral law", etc, But, a second confirma- 
tory factor whereby God the Father also works among 



ETHICAL FOKCES 29 

and upon the human race is by what is termed "tradi- 
tion": "The power that is in society by which, if any 
knowledge of God is communicated to it, it shall pass 
down from one generation to another, and be retained as 
water in a channel, and influence men, even when they 
do not think of it, even when they are wholly uncon- 
scious of its workings". Truly, a most gracious relig- 
ious and beneficent civic arrangement of Providence. (27) 
Thus May the Constructive Influence of 
Society be likened to a cord made up, as it were, of 
three strands; — to a perennial stream from three sources: 
from the Home, of which the parent is the authorized 
priest; from the Nation, of which the statesman is the 
authorized magistrate; from the Church, of which the 
pastor is the authorized teacher. Indeed ! for none 
other can fill their places, or perform that which is 
peculiarly their' s to do. Thus, truly, are "law" and 
"tradition" but varying manifestations of "God in 
history". 



Psychical Faculties. 

The synthesis of the religion of Jesus Christ (1) 
embraces, not only the requisites of the ethico-moral 
nature of man; but also its "grace for grace" psychical 
adjustment to the spiritually normal sphere of the 
human soul mediating ; (2) — "the first beginnings of 
psychologic facts" here, having their origin in the 
conscience; itself the subjective faculty of ethico-moral 
distinctions. Still, conscience is not the ethico-moral 
sense exclusively, or that which has exclusively a 
natural as well as a spiritual perception of "good". (3) 
Reason also perceives as a sense that which is person- 
ally moral and spiritual. Again, the affections per- 
ceive that which is moral and spiritual in reference to 
a future responsibility to God. (4) In fact, conscience 
is asseverative, and should be known as "the ethical 
quality in action"; — first bringing to youth "the Age 
of Moral Crisis". It may be likened in tendencies to 
one kind of line that is straight, and to another that 
is crooked. And as no line can be both straight and 
crooked, so no kind of tendency or sentiment (5) is 
good and evil, or can be both good and evil ; for that 
which is good in this world, (6) is good in the other 



PSYCHICAL FACULTIES 31 

world, and that which constitutes goodness and 
righteousness now in Jesus Christ will constitute good- 
ness and righteousness through all eternity. There is 
therefore but one principle of justice and judgment to 
be applied to all human actions. 

"Conscientious conduct" may be predicated of 
three functions of "conscience", (7) — it is to shut out 
from evil by "prohibiting", etc. and to shut man in 
with the good: of "reason" — it gives for its cause the 
advantage of the person, his immediate, complete and 
entire advantage; and of "the affections", — it enjoins, 
having assigned them a reason in society and its laws ; 
— with a determined "w T ill", (8) free only as it hears 
(9) the "preached" Word, and implicitly obeys it. (10) 
Manifest and possible all as the sequel to the conquest 
of faith in "regeneration", when the seat of the ethico- 
psychic activity is transfered to the sanctifying 
pneuma. (11) And whilst the primary functions of 
the psychic life of the conscience are not analyzable; 
yet the conscience effects changes quite revolutionary, 
sudden and often startling, and this under the"grace"of 
faith justifying, as manifest in true love toward God and 
man, and issuing forth in actual works of love, in "the 
fruit of the Spirit", etc. (12) Simply by the gift of 
"faith", as distinguished from spirit, soul and body. 
Itself "the pure receptive correlative of the word of 



32 PSYCHICAL FACULTIES 

promise", and reflexive through repentence "an assur- 
ance of refuge, and an assurance of experience". (13) 
Thus is man "capable of being revitalized from within 
outwardly to apprehend and appropriate through faith 
the love of God" — most blessed possibilities these all — 
by the Life-breath, which made the soul of man im- 
mortal. (14) Itself also the sole object of Eedemption, 
climaxed and perfected by the spirit from which it has 
its origin, and thus functionally empowered to mediate 
the reciprocally spiritual and undying within the mor- 
tal and perishing form of man. (15) Yea, though the 
image be "bruised" almost out of all recognition, it is 
still there, and jointly with His Spirit within, works 
His providence without, in the ages and among the 
races of men. (16) In fact, 

Man made in the "image" of his Maker is like God 
himself, a trinity by nature, and composed of "body", 
"soul" and "spirit", according to the first epistle of 
Paul to the Thessalonians, Chapter five and verse 
twenty-three, where the use in the original Greek of 
the three conjunctions, and the three articles, signify 
the distinctness of the three constituent "flesh" ele- 
ments of human nature. These are interpreted again 
in the Scriptures elsewhere by three adjectives, em- 
ployed to denote three different classes of men or 
natures. Pneumatikos — spiritual, psuchikos— animal, 



PSYCHICAL FACULTIES 33 

and sarkikos — carnal. "Carnal", those who are under 

the dominion of the body, its lusts and desii 
"spiritual", they who are the pious, multiplying- five 
talents into ten, under the Spirit ruling their spirit: 
and "animal'-, those who as animals are indifferent to 
all feeling, insensible and unawakened, with no spirit- 
ual perception or emotion. (17) Obviously, " 'the 
spirit' is the essential, 'the body' is the expressional, 
and 'the soul' is the consciousness which is either 
spiritual or fleshly according to whether spirit or flesh 
is in the ascendant in the life". 

These ethico-moral-spirit regulative forces of 
the soul ' 'potentially in the bodily form" which man 
has, and the animals have not, are primarily and es- 
pecially to be considered as peculiarly human. (18) 
And by means of which operative "Grace", first com- 
municates with the "intellectual", and thus approaches 
the "emotional", and finally reaches the "volitional". 
(19) A coalescing spirituality true, that becomes the 
central citadel of personality, whose character-tenden- 
cies are as separate as is the consciousness of dreams 
distinct from a sense of consciousness. The soul thus 
raises sense to consciousness in the brute organism. 
and gives manly dignity to the human body. ('20) It 
is this psychical principle, and that only, with the 
normative spirit-life added to the human psuche thus 



U PSYCHICAL FACULTIES 

born again, which adjusts the ethically psychical to the 
intellectually spiritual etc., through the grace of "the 
faith of Christ our Lord"; — sanguine auguries all, for 
man's relation to the spiritual world, primarily and 
fundamentally. 

"What the psuche is to the life in the body 
that it is to it out of the body, not indeed from the 
immortality of its own nature, for in that case beasts 
would be immortal ; but from its connection with the 
pneuma, which is the true ground of man's immortal 
life, as it is by this that he is conjointed to the Deity, 
the great and only foundation of life"; and which, by 
virtue of His "inbreathing" is perpetuated and pro- 
pagated on earth per "traducia". Therefore, that 
which besides the bodily form, spiritually enters into 
the constitution of man and pronounces him truly an 
ethico-moral being, is by the complete union of soul 
and spirit, which both live after death, and live to- 
gether. Even "that which is comprehended in the 
will of the soul-spirit is taken along with the soul, 
when body and soul are severed". 

<# The soul cannot be a monad, a simple un- 
compounded substance; but the term must be under- 
stood" according to the Scriptures, "as representing 
the complex idea of psuche and pneuma". The 
pneuma — spirit being the life-principle of religious 



PSYCHICAL FACULTIES 35 

capacity and activity multiplied with the psuche — soul ; 
itself a context in relation to which its character only 
can be understood. And in whose metamorphosic, 
(21) jointly "image" contrast-sphere prophetic, not 
only is grounded all ethico-moral relations of man with 
God, the most real Being ; but also with and in Christ 
Jesus, is founded His "flesh"-gift of "grace" and 
"faith", and even psychically of human thought. (22) 
These all taking form at every point, and becoming 
solvable only from being under relations; wherein also 
are disclosed the mutual identity and particular ex- 
perience of every subject and predicate of life, ortho- 
logically teleological. (23) Again, 

The Spirit "striving", possesses not only a nous — 
mind which "according to its nature belongs to the 
pneuma, but moreover a pneuma which according to 
its nature belongs to the nous, and is therefore in- 
versely called pneumatos noos. (24) What kind of a 
pneuma this is, is to be gathered from first Corinthians, 
Chapter fourteen. For here — verses fourteen, fifteen, 
nineteen — the apostle, speaking of the speech with 
tongues, distinguishes between a human pneuma and 
the human nous, (25) Five words spoken dia ton 
noos mou, he says, are more profitable for the Church, 
than ten thousand englosse ; and wherefore ? Because, 
the five words serve for the instruction of others, and 



30 PSYCHICAL FACULTIES 

the ten thousand do not, (20) unless that a dier- 
meiieutes translated them into the language commonly 
understood. Inasmuch as the five words proceed from 
the nous thinking with reflected consciousness in the 
mother tongue, they are all ideally intelligible and 
capable of being expressed in language. But he who 
prays or sings glosse, prays or sings not to moi, but to 
pneumati; and therein his nous is akarpos. The 
actuality of the self-consciousness is expressed by the 
divine influence, which absolutely takes possession of 
him who is speaking with the tongue : the activity of 
thought of the nous, bringing forth the fruit in 
thoughts and words, benefitting itself and others with- 
out any further agency, ceases. The divine influence 
occurs in the human region of immediate experience 
and intuition and expresses itself in a language corres- 
ponding to this immediateness, not passing through 
the nous of the actual utterer, and thus therefore un- 
intelligible to the nous of the hearer. (27) The apostle 
calls this region of immediate experience and intuition, 
the pneuma, as distinct from the nous of man. (28) 
It is the spirit in the narrow sense, distinguished from 
the pneuma in a wider sense, as first Corinthians, 
Chapter five, verse three; Chapter seven, verse thirty- 
four ; Second Corinthians, Chapter seven, verse one : — 
as experiencing, and especially as seeing with imme- 



PSYCHICAL FACULTIES 37 

diate intuition — the image of the Divine pneuma agion. 
For as the activity of the loving will and the loving 
thought of the Father and the Son (29) in the Holy 
Spirit goes forth into the actual condition of loving 
experience, in which loving will and loving thought 
are reciprocally satisfied, and as it were combined ; so 
the human pneuma in this narrow sense is the seat of 
the experience of the divine love, and of the immediate 
intuition of its mysteries. Psalm thirty-four, verse 
nine ; — a Tertium in which will and thought passively 
surrendering themselves to a new form of love, blend 
and dissolve". 

Many of these distinctions were clearly recog- 
nized in the ancient philosophies, — "the three-parted 
hypostasis of body, soul and spirit" was familiar even 
among the fathers of the Christian church, of whom 
no one is more explicit than Irenaeus: "There are three 
things of which the entire perfect man consists:— 
flesh, soul, spirit, — the one, the spirit, giving form, 
the other the flesh, receiving form. The soul, inter- 
mediate, following the spirit, is elevated by it, and 
sometimes consenting to the flesh falls into earthly 
concupiscence". 

Origen speaks with equal distinctness to the 
same effect: "there is a three-fold partition of man, 
the body, or flesh, the lower part of our nature, on 



38 PSYCHICAL FACULTIES 

which the old serpent by original sin has inscribed the 
law of sin, and by which we are tempted to vile things, 
and as oft as we are overcome by the temptation are 
joined fast to the devil; the spirit, by which we express 
the likeness of the divine nature, in which the Creator 
from the archetype of his own mind, engraved the 
eternal law of the honest by his own finger, and by 
which we are firmly conjointed to Him and made one 
with Him; and then the soul, intermediate between 
these two, and which, as in a factious commonwealth, 
cannot but join with one or other of the former parties, 
being solicited this way or that, and having liberty to 
which it will adhere. If it renounce the flesh and 
join with the spirit, it will itself become spiritual; but 
if it cast itself down to the desires of the flesh, it will 
itself degenerate into the flesh". 

It would be easy to multiply indefinitely quo- 
tations to this effect from similar sources, clearly set- 
ting forth a distinction which is recognized in the 
Scriptures. Thus the apostle says, Hebrews four, 
verse twelve: "For the Word of God (30) is living and 
active and sharper than any two-edged sword, and 
piercing even to the dividing of soul and spirit". That 
is, it penetrates with such a searching and discrimi- 
nating power into the secret recesses of man's nature 
as to separate, like the knife of the dissector, things 



PSYCHICAL FACULTIES 30 

that are most closely jointed together, and even to 
make a severance, as it were, between elements so inti- 
mately related to each other as the soul and spirit. 

"In the Alexandrian philosophy in particular, 
which favored the Pythagorean and Platonic, the dis- 
tinctions above mentioned are very plainly recognized, 
as they denominated the pneuma as the rational soul — 
nous, to logikos, mind, that which reasons, and the 
psuche, the sensitive soul, — to epidumetikon, that 
which desires and lusts. The soul — psuche is a kind of 
involcrum to the spirit — pneuma, which Plato called the 
eidolon — image of the spirit. This psuche is the spirit- 
ual body or the body of the spirit, so called, however, 
not as denoting its true ontological nature, which is 
psychical, but rather its uses, as constituting the form 
through which the affections of the spirit manifest 
themselves". These Christian affections are the 
sequelae to the re-awakening of the efficacious impress- 
concept of the Word's permeating "flesh"-energy of 
"faith", and thus transfered to, centered in, and con- 
trolled by the cognitive pneuma. The cognitive pneuma 
sanctified and sanctifying under the Holy Spirit the 
psuche of man, and as an operant standing no longer 
in Adam, but in Christ Jesus. Thus paving the way 
for the highest form of knowledge unshaken, the in- 
sight of spiritual reason "transcendent"; — through 



40 PSYCHICAL FACULTIES 

the "manifest" operant-gift of faith controlled by the 
operant-law of "love" (31) and as re-adjusted by inter- 
action through the Holy Spirit to an objective known 
as well as to a subjective knower. Whereby Christ 
Jesus, with the believer's participation somatically 
in the objective operant communion-graces of the 
"Sacraments", is enabled to take up His abode at life's 
centre, and become the "Christ in you"; upon the 
throne of the sanctified will, impulsing its choice 
toward conformity to the Father's will, and eventuating 
the "ye in Him"; — attitudes these regenerate, of the 
heart and mind and body, divine benedictions in union 
"holy", ever safe-guarding the perpetuation and puri- 
fication of the Church on earth. Herself of operant 
Love together with her twin-sister operant faith, both 
existing only in fellowship and by fellowshipping; for 
life exists not apart from its organism and its environ- 
ment. Jesus Christ did not die as the racial Redeemer 
to smite sin only in the abstract, to save a saint here 
or there; but to vicariously "obtain a people, a church, 
a holy communion, so perfectly inherent in Him that 
He and they constitute one body". 

It is for every conscientious student therefore 
well to note, the signal relation which the vital "flesh" 
organization of the Christian church sustains to 
Christianity aggregational. "In method Christianity 



PSYCHICAL FACULTIES 41 

is to work by idealism, not by agitation; as a regenera- 
tive influence, not as a movement of reform". But, 
itself only successful to the degree that it patterns after 
and firmly adheres to what is its pivotal Life-centre, 
which is Christ the Lord and Head of the Church ; — 
the meeting place of ''holiness" between the divine 
and between the human on eternity's "field" of history ; 
subjective, as a world power born of deep convictions 
and centuries of trial, and yet always at a crisis. (32) 

It is to the Christian church therefore that 
Christianity owes its existence, and upon her that 
Christianity is dependent. Upon the Christian church, 
functionally even, being the one and only divinely 
authorized "witness-bearing" organization on earth; — 
indeed, the sole dispenser of the "Means of Grace", 
under the influence of the Holy Spirit, whereby the 
"Salvation"-work can be experienced, mediated and 
carried on; — subject all to the foregoing agencies and 
sanctifying fountains of Eedemption. (33) Ee- 
demption itself implying a new and holy generation of 
men, women, and children, "redeemed by the death of 
our Lord, and organized in Him, and glorified in 
bodily conformity to Him". And who have been 
multiplying from the day of Pentecost through 

" 'The congregation of Saints, in which the 
Gospel is rightly taught and the Sacraments are rightly 



42 PSYCHICAL FACULTIES 

administered.' These two, and these alone, are the 
objective, visible insignia whereby the presence of the 
invisible Church may be unfailingly recognized, and 
that particular Church which comes nearest to rightly 
teaching the Gospel and rightly administering the 
Sacraments has the best title to being the purest repre- 
sentative of the true Communion of Saints on earth. 
Whether its membership be large or small, whether it 
be part of the unbroken trunk of ecclesiastical succes- 
sion growing out of the Church of the apostles, whether 
it have an episcopal, presbyterial, or congregational 
form of government, whether its mode of worship be 
liturgical or non-liturgical, whether it baptize by im- 
mersion or sprinkling, or administer the Lord's Supper 
with the bread or wafer, does not affect its title in the 
least". — Free temperamentally therefore, 

The religion of Jesus Christ is a seeding which 
puts life into the soil into which it is cast, and causes 
it to augment and mediate. (34) It is that celestial 
life Incarnate whose purity and constancy on earth is 
dependent upon and found alone in the Christian 
church ; — and in the faces of whose sacred multitudes 
is mirrored the Father's love, the true and only bond 
between the ideal and the real, the eternal and the 
temporal ; beginning in wonder, and ending in praise 
everlasting. (35). 



Social Functions. 

It is with the foundation principles of a new order 
of society apprehended in Love divine and human, 
transcending all national limitation, and aiming to 
embrace the whole human family, with these sacred 
"flesh"-bonds of union, their blessings, obligations, 
and perpetuation, that Christian sociology has to deal. 
A new sociology indeed beginning with matrimony, 
with the marriage feast "in Cana of Galilee" where 
Jesus Christ began his ministry, and announced him- 
self also as the Eedeemer of the world. And, which is 
to embrace not only all who are baptized into the name 
of Christ Jesus, and thereby standing no more in 
Adam, but in Christ incarnate; but also all who in 
truth are participants of the "Sacrament" of the altar 
and thereby professedly reconciled to God the Father 
as "the sons of God"; — ethnically bringing the old 
world to an end and the new to its birth. 

This is particularly significant, to a people in a 
country like the United States, "whose government 
derives its authority, not only in abstract, but in actual 
fact, from the popular will, and where the obvious 
method of attempting to shape the character of society, 



44 SOCIAL FUNCTIONS 

and to disciple the nation, is to apply Christian in- 
fluence to the very source of the nation's power and 
authority; that is, to the wills and consciences of the 
people themselves". It is therefore with principles 
sacred, that Christian sociology has to do, as related 
to the consummation and perpetuation of holy wed- 
lock, itself of God, and which is "an honorable es- 
tate, and not to be entered into unadvisedly or lightly, 
but reverently and discreetly, and in the fear of God". 
Thus Christian sociology becomes the science of nor- 
mative sacred relations and kindred responsibilities, 
and there are a multitude of them — of husband to wife 
— of wife to husband — of parents to children — of 
children to parents — of brothers to sisters — of sisters 
to brothers, etc. 

These clearly are relations between persons, 
each born to be reformers, remakers true of what has 
been organized in the field of society, (1) which, if. 
Christian, they embrace all the essentials necessary to 
every human aggregate, unto their highest moral and 
spiritual development and perfection; beginning with 
those wedded, as set apart from the rest of society by 
visible and tangible limits: as "one by exclusion of 
others from without; one by union of interests and 
feelings and mutual aid from within ; one by authority 
and by love. A oneness of organization with mani- 



SOCIAL FUNCTIONS 45 

foldness of members and relations and affections. 
There is authority there in the authority of the father. 
And there also naturally exists the unity of love (2) 
represented in all its possible relations and flowing, as 
it were, from one source, the mother" — the mother 
true, so much loved, deified and revered since the day 
of Christ's crucifixion. Thus, 

Did God institute marriage in the very begin- 
ning of human history; deliver to man through wed- 
lock His viceregal sovereignty over the world; — to 
save the total individual, and therewith establish the 
laws divinely fundamental to society. (3) "The family, 
then, is the divinely appointed institution for the 
education of the human race; an institution with 
which the State cannot rightly interfere, and which 
the Church must sanctify and protect. (4) And in so 
far as they have relations to the child, they must both 
enter into such relations through the family" ; — rela- 
tions these which are impossible to co-ordinate. 

The inherent foundation of matrimony to the 
family as the first social unit, then, is to be sought 
wholly in the ethico-moral love-tendencies of human 
nature as sanctioned by the aggregate-ideal of society, 
and judicially enforced by the express law of God; (5) 
— subject all to the mediating response of the heart, 
the seat of man's natural wants and spiritual needs. (6) 



46 SOCIAL FUNCTIONS 

Accounting why the heart itself is susceptible of 
sensibilities and of sympathies broad as the race, and 
therefore naturally and rationally averse to any mere 
individualism; (7) — doubly, against "enlightened self- 
interest", or any other hedonistic philosophy. (8) 
Particularly opposed to this kind of heathenism are 

The love-impulses of the regenerate heart which 
furnish the winnowing ground (9) for both the psychic 
(10) and the pneumatic (11) — the regulative tendencies 
of life as expressed by "the affections", and which are 
the third of the "governing" powers of man. The 
affections themselves being again subject to the will, 
also enthroned in the heart. (12) In fact they are the 
innate regenerating racial forces of human progress 
physical, intellectual, and spiritual, via the heart. 
And which if not permitted thus to enthuse, to govern 
and uplift, become cold and indifferent, are drug down 
and dehumanized. (13) 

The affections are a peculiarly human faculty 
turned towards persons, and not as "appetites", "de- 
sires" and "passions" (14) are toward "things"; but 
towards persons, as they dwell upon persons, and in 
persons have their end and object. Affections, (15) — 
these tend not only to "persons", but to persons in 
"society" which gives to social -life its color of joy, 
its strength of use, and become the agent of the 



SOCIAL FUNCTIONS 47 

families composing it. The State even is nothing more 
than the representative of the family and home, whose 
duty and authority consequently is not original, but 
derivative and delegated. (16) Hence it is with that 
particular class of ethico-moral emotions (17) of the 
regenerate heart as revealed through the tendencies of 
the affections, that Christian sociology most success- 
fully treats. And, whose life-preserving forces are not 
from without, but in the divine will moving in a holy 
order upon the heart of society free from idlers and 
stumblers, bringing unity, order, and human well- 
being; — the joy-aggregate of the "affections", of real 
earthly happiness. (18) The law of the "survival of. 
the fittest" holds. 

In the incarnation of Christ Jesus — "Emanuel", 
— society recognizes a new transformation force — a 
bond of surety "manifest", that relatively becomes a 
new creation or new birth which is altogether "some- 
thing else than the instinctive bond that unites together 
a communion of ants or bees. "It is a channel of 
manifold divine teachings which, by means of princi- 
ples of imitation, and sympathy, and obedience, train 
the individual man and child whether they will or no, 
in moral knowledge. (19) That so it is actually a 
School, in reference to the faculty of man's nature 
called the reason. Again, with reference to the con- 



48 SOCIAL FUNCTIONS 

science, society is to each man a prohibitionary insti- 
tution, one that exercises in manifold ways the first of 
his moral powers, the sense of responsibility. And so 
in reference to his affections society is a home, a 
natural place of training, wherein the heart is taught 
in a congenial atmosphere to expand with love, and 
sympathy and respect, and kindness and all the feel- 
ings (20) that tend to our neighbor's good, and seek 
it mainly and rejoice in it, and so by blessing him do, 
in a reflex manner, bless ourselves". 

It is from the affections implying choice, that 
the impulse (21) of ethico-moral actions spring : 
"When the affections are directed exclusively towards 
the person or individual without respect to the advan- 
tages that may come from the affection, then so far are 
they pure and noble. (22) He that has friendship 
and love towards any individual must keep altogether 
out of thought the benefits he may derive from him in 
consequence of that love of his. (23) If once the 
thought of these benefits be mixed in with this affec- 
tion and calculated upon, then desire takes gradually 
the place of affection, which becomes decayed and may 
perish utterly". (24) 

So it is with regard "to the child in respect to 
the parent and the parent in respect to the child. 
Nature tells us that filial love should be directed to 



SOCIAL FUNCTIONS 49 

the parent as parent, and the moment the child begins 
to think of loving because of benefits or advantages, 
of measuring its love by these advantages and weighing 
so much of the one against so much of the other, just 
so soon does affection depart, being adulterated with de- 
sire. (25) So with the father towards the child: 
parental affection, if mixed with thoughts of benefit, 
is alloyed and changed into something else that is not 
affection, but is selfishness and calculation. And so of 
the husband, towards the wife, of the betrothed or 
engaged towards one another". Again, 

It is here where the subject of "sympathy" — an 
emotion of goodness to loving kindness shared, imply- 
ing harmony of affections" — plays a most important part 
socially. (26) Not only in its passive effect; "to 
rejoice with them which do rejoice, and weep with 
them which weep"; for, love is the joy of ceaseless 
affinity in action, and must ever go forward. Nor as a 
"mental power" or conscious effort of the mind, but 
from an instinctive "harmony", or intuitional "ac- 
cordance" of that power called the "heart" or 
"affections". 

The operations of sympathy are either passive, 
— individually discerning the inner tones, tempers, 
feelings, powers of oneself; or are active, — personally 
entering into the emotions of fellow beings, and 



50 SOCIAL FUNCTIONS 

sharing them with them vicariously. (27) Sympathy 
itself effecting that "vital harmony in the body of 
society by which one heart is adapted to the other, and 
the needs and necessities of one is supplied by the 
other. Thus the oneness of the human race shall not 
be the oneness of aggregation by which the sands make 
up a bank of sand, it shall rather be the oneness of 
vital organization, by which the particulars of the 
human body through sympathy are one by vital force 
and vital harmony". Accordingly, there is not any- 
thing that has being, growth, or perfection, which 
exists by accretion. 

Man as the unit of opposite genders was never 
intended to "be alone", individually or socially. For, 
standing apart from all protection and environmental 
harmony by himself, as an individual, misery clearly 
predominates. (28) This can be proved distinctly by 
removing, first, the Church ; secondly the Nation ; and 
third, the Family; and by so doing one places man and 
Nature face to face, and sees that to man life, apart 
from these sheltering influences, has more misery a 
thousandfold than pleasure. The real worth therefore 
of every "life consists not in separate existence, but 
rather in the identification of its interests in the 
interest of others. (29) Existence in itself is depen- 
dent upon relations. 'Sympathy' is given that we may 



SOCIAL FUNCTIONS 51 

share in and feel the grief of others, and from this be 
led to alleviate misery" and wretchedness — so to per- 
manently promote happiness. For, "he who clings to 
self is his own enemy, and is surrounded by enemies. 
He who relinquishes self is his own savior and is sur- 
rounded by friends like a protecting wall. Before the 
divine radiance of a pure heart all darkness vanquishes 
and clouds melt away, and he who has conquered self 
has conquered the universe. * * He who walks, aided 
by the staff of Faith, the highway of self sacrifice, will 
assuredly achieve the highest prosperity, and will reap 
abounding and enduring joy and bliss". 

To sympathy, (30) which is the first element of 
the affections in reference to one's moral and religious 
improvement, and one's neighbor's, next must be add- 
ed the power and influence which "habit" has upon 
the affections. "There is an emotion for instance, of 
'compassion', there is an act of 'compassion', there is a 
habit of 'compassion'". These "emotions" all, are 
only three modes of the one affection, pointing to the 
unity of fraternity, a filial reconciliation through 
spontaneous service. (31) 

It is with the latter especially that we have to 
deal — with "habit", passive and active. "For dis- 
tinctness, we may consider habit as belonging to the 
body or the mind, and the latter will be explained by 



52 SOCIAL FUNCTIONS 

the former. Under the former are comprehended all 
bodily activities or motions, whether graceful or un- 
becoming, which are owing to us: under the latter, 
general habits of life and conduct, such as obedience 
and submission to authority as to any particular; those 
of veracity, justice, and charity; those of attention, 
industry, self-government, revenge. (32) And habits 
of this latter kind seem produced by repeated acts as 
well as the former. And in like manner, as habits 
belonging to the body are produced by external acts, 
so habits of the mind are produced by the exertions of 
inward practical purposes; i. e. by carrying them into 
act, or acting upon them, the principle of obedience, 
of veracity, justice and charity". Thus, do personal 

Activities run in habits "as rivers flow in 
channels. The channel of habit (33) is formed by the 
stream of activity, and then guides the stream. The 
deepening channel, cut by the continued flow, makes 
it increasingly difficult to turn the stream from the 
wonted course. That is, a habit once acquired is self- 
perpetuating, so that only extraordinary conditions 
can turn the stream of activity into a new channel. 

"A small increase in the knowledge of moral 
truth is usually insufficient to modify an established 
habit. Increasing moral light, however, causes un- 
easiness, until it becomes clear, at length, that we are 



SOCIAL FUNCTIONS 53 

in possession of moral truth which demands a change 
in our life. Then there is apt to be more or less of a 
struggle, the issue of which is either the triumph of 
the old habit and the deterioration of character, or the 
breaking up of the old habit of doing or not doing, 
and an expression of the new light in a new life with 
changed activities. (34) This process is repeated, 
over and over, so that moral and spiritual growth 
usually shows a series of changes more or less cata- 
clysmal. Because this is true of the individual it is 
also true of society. (35) Its inherited customs be- 
come its confirmed habits. New lights meet first with 
indifference and then with opposition. Increasing 
light causes increasing uneasiness until, at length, a 
change more or less revolutionary transforms society". 
The ancient Grecian sculptor saw in "the 
block of unhewn marble, the statue that in his mind 
he had pictured forth as to be made from it ; * * so it is 
with the mass of men, they are as far as the high 
Ideal image of moral beauty is concerned, shapeless, 
(36) and yet there lies in each and every one of them 
an image and a translucent glory of moral loveliness 
that even in this life can be 'uncovered'. But, educa- 
tion as the notion goes will not do it ; information will 
not do it ; knowledge or mere mental culture will not 
do it. The only thing that will produce these results 



54 SOCIAL FUNCTIONS 

upon the ethico-moral character is direct cultivation of 
the moral powers, (37) of the affections" — when 
quickened through the "will" and the "affections" 
similarly righteous, directly and consciously acting 
under the graces of the Word, and of the Sacraments. 

The Christian church, born from above, there- 
fore, cannot become a party to the "moralist's" much 
praised morality of mist, which leads invariably to an 
egotistic righteousness, and ends generally in a con- 
ventional politeness; (38) no, never ! She has to do 
with ends made sacred by interaction and reciprocal 
through the "Means of Grace"; accordingly not with 
a process of mere instruction, but especially with the 
"nurture" and admonitions of a "spiritual life"; — 
wholly with the concern and "cure" of immortal souls 
through the "faith"-service of a disciplinary religion, 
a religion not of emotion, but of divine duty and 
eternal realities. For to live God is to know God. (39). 

Beginning at the inception of the gestatory 
period ; then followed up in the home-training of the 
child minus the parent, and with the adult plus the 
child, where its ethico-moral discipline is carefully and 
specially to be looked after by the parents and pastor 
according to the "ordinances" of the Church. In the 
Church, where the young are educationally and socially 
"readjusted" through the catechetical class and through 



SOCIAL FUNCTIONS 55 

the societies of the young, where the adolescing 
are environmentally reconsecrated by growth in con- 
victions (40) of personal devotion and loyalty to de- 
nominational God-given interests, domestic, educa- 
tional and missionary. (41) 

Thus is humanity's ideal union reached through 
the ideal individual — the highest summit of man's 
Godward social capacity, (42) as symbolized by the 
relation of "the true Vine" to "the branches" — to be 
crowned by and perfected in the "Communion of 
Saints", under the guidance of "the Father" and the 
same Holy Spirit whereby Christ "the Word" became 
"flesh", so that all the "faithful" through His "flesh"- 
breath of kinship, shall be one with Him eternally in 
the bliss of "love" forever. 



Stages of Growth. 

The present age is the most strenuous of all the 
ages. There has been a mastering of first principles 
as never before in every other sphere of life except in 
that which is the actual concern of civilization and 
Christianity. The latter is largely owing not only to 
the want of an intelligent grounding in the fundamen- 
tals of "civics" and of the religion of Jesus Christ; but 
also for the want of an adequate opportunity to pro- 
vide the youth of the past and the present generations 
with this grounding. Their educational training (1) 
consequently has become the problem and subject of 
"politics", which is at best a social compromise of the 
flesh and the Devil; instead of what both civics and 
religion were ordained to be for all time, that of the 
Christian home and Church alike; — even if "Christian 
civilization" is to stand for anything. Yet where the 
majority is restive, becomes conscious of its civic, 
moral and religious shortcomings, there still is hope, 
and this in the child, the hope of the future — the real 
end of all educational effort. (2) 

Childhood is not a fragment of manhood,— "it 
is the purest, sweetest, and in many respects, the best 



STAGES OF GROWTH 57 

period of human life. No adult life conies so near per- 
fection, so near the lost life of Paradise". Every child 
born into the world is a new creation, not the duplicate 
of some other child. Every child is an original soul, 
which, if it is to develop as God intends, must be help- 
ed to increase in wisdom and stature along lines of 
its own God-given originality. (3) The principal 
factor and safest guide, therefore, in the education and 
training of the child, is the child itself. The various 
stages of growth in themselves deciding the course of 
instruction to be followed, and also the educational 
methods to be employed by the teacher actually to 
satisfy youth's innate and "regenerate" cravings, and 
thus truly to train and to guide to God in the love and 
spirit of the Master. There are generally speaking: 
"four quite distinct periods which stand out sharply 
before us and claim our most careful study: Infancy, 
the period of pure growth; Childhood, the period of 
preparation; Puberty, the period of metamorphosis; 
Adolescence, that of the rise of new powers and en- 
trance into a new world". 

The Age of Instinct. This period of infancy is 
almost wholly the age of instinct, itself the expression 
of inherent ancestral habits. It belongs to the home, 
and its education in the fidelity of Christian paternity 
and maternity, should antedate the time of its birth. 



58 STAGES OF GROWTH 

This is the first parental debt owing to child, to God 7 
and to humanity. — Hebrew 7 : 9, 10; 2 Timothy 1: 5; 
1 Samuel 1: 27, 28; Deut. 11: 19-21; 6: 6-9; Psalm 

78: 5-8. 

The Age of Impulse. In this period of early 
childhood extending from the third to the sixth birth- 
day, also falls the line which separates baby-hood from 
early childhood, f 

Physically, the child's growth is rapid, full of im- 
pulse and ceaseless activity. When awake it is never 
still. 

Ethically, the child is to be encouraged in the cul- 
tivation of incipient good; for, its ethico-moral nature 
at this stage is latent, not lacking. Its sense-activity 
here is largely developed on the side of self-ownership. 
"I", "me", "mine", are the words it constantly uses. 



t It is at this stage of life that the child should be placed in 
the Kindergarden Department of one to three grades. And 
where by the use of Bible picture cards and charts, and the 
telling of stories of simple obedience, single and separately; 
—these will impulse the child to spontaneous deeds of love 
and sympathy. For, the child spiritually discerned, and 
again quickened through the "grace" of Baptism, religiously 
feels long before it can express anything. The following 
Bible-stories will prove quite helpful to the teacher and sug- 
gestive to the pupils: Rebekah at the well, the Captive maid 
and Naaman, Ruth and Naomi, the Little lad who helped 
feed the five thousand, the Widow of Zerephath helping the 
Prophet, Christ and the nobleman's Son, Christ at Nain, the 
Lord's Prayer, (4) etc. 



STAGES OF GROWTH 59 

"Desires for pleasure and praise, the opportunity to 
gratify vanity, these are the unconscious motives be- 
hind its many activities. The appeal must be made to 
its better side, to the pleasure of doing good, and the 
praise of those it loves". 

Psychically, the child begins to show a growing 
curiosity to see things, to hear things, and to know 
their names. This is the period of the beginning of 
mental growth, when the functions of rinding and re- 
cording knowledge first become active, f The eager 
curiosity intermittent, followed by an easy forgetting; 
— "this instability makes the child singularly open to 
mental suggestion. * * The bright presentation of a 
helpful activity usually causes him to drop his wrong- 
doing for a right one. For this reason we must avoid 
emphasizing or even speaking of what we do not want 
him to say, or what we do not want him to do". 

Socially, the child is introduced to a new world. 
"In babyhood he had the notion that he was the centre 
of the world; he has been allowed, perhaps to be the 
King of his domestic world; but now the King must 
become a subject in the new world of School. He 



t It is by looking up in the CHART and the INDEX of this 
volume the TERMS followed by an ASTERISK, that the 
student will be enabled to have a correct understanding of 
their use and application. Here, see Memory. 



GO STAGES OF GROWTH 

early learned how to be active and not hurt himself; 
now comes the harder lesson of learning how to act 
without hurting others. To have his own rights crossed 
by the rights of others and not resent it. is a new hard- 
ship. Self-control for self's sake comes comparatively 
easy, but self-control for another's sake is a different 
matter." Wanting in the development of "Conscience"* 
and still devoid of moral understanding, "there is 
only one ground for effective appeal : His little heart is 
tender and sympathetic; a wise appeal there is seldom 
made in vain' ' . 

The Age of Imitation. (5) It has its beginning 
with the period of middle childhood, and extends from 
the sixth to the ninth birthday, f 

Physically, the sense-perception, or sensation* is at 
its best. In the previous period the child is restless; 
but in this its activity is less impulsive, more guided 



t At this age of imitation, which shades into emulation; 
for emulation is the impulse of imitation as well as of 
amibition;— the child should be placed in the Primary De- 
partment of one to three grades according to the size of the 
classes. Here, the use of the Bible picture chart first becomes 
of actual service; for the dawn of "conception" '* has come. 
When short stories of the reasonableness of obedience need 
to be told, and the introduction of sand-table work will prove 
profitable to the pupil. Subjects suggestive and exemplary 
should be selected; for the pupil's sense of an authority out- 
side of himself needs to be strengthened by lessons on God's 
authority and human obedience, according to "The Com- 
mandments".* Also a short series of Old Testament 
Biography may be introduced profitably. 



STAGES OF GROWTH 61 

by reason. It is "beginning to realize that something 
must be done, in order that other things may be en- 
joyed. He must get up on time, and dress on time, or 
he cannot eat breakfast with his father. It is most 
wise to cultivate this beginning of 'necessary percep- 
tion', and to emphasize it in needed discipline". (6) 

Ethically, the child is mainly centered in self. 
"That is considered 'right' which mother and teacher 
allow, and that is 'w r rong' which they forbid. * * Yet, 
mental judgment and moral choice* are beginning to 
influence conduct;* consequently, good and bad emo- 
tions* are beginning, and the foundation is being laid 
for those moral and spiritual habits* which determine 
character.* ^ ^Appeals for good conduct must be ad- 
dressed to his affections,* to his self-respect; i. e., he 
must follow the good, the true, the right, the noble if 
he would be happy* and receive the respect and appro- 
val of those he loves". It is the age of childhood when 
example counts for more than words. 

Psychically, the child's memory* is now at its 
best. It delights "to commit anything in which he or 
she is interested. Attention* is alert, but impulse* 
intermittent; easily caught, but difficult to retain. (7) 
His hunger to know things and their qualities, is no 
longer satisfied with names only. But his ideas about 



62 STAGES OF GROWTH 

things are few, often whimsical, for imagination* is so 
active it takes the place of ideas, and sometimes even 
the place of truth. He sees the real world about him, 
but he is not permitted to enter it, so he creates a 
world of 'a make-believe'. He feels by imitating adult 
life he will in some way be able to understand it". 

Socially, there are many changes awaiting the child 
at this stage of life. "He is disciplined, and obliged 
to take humbler views of himself. In order to play 
with others he is compelled to consider others, and to 
subordinate his own desires * to the rule of the game, . 
and the wishes of the majority. (8) In play he finds 
a joyous use for feet, and hands, and voice. (9) His 
new social world absorbs him. * * Words, deeds, dress, 
conduct, all are recorded by keen senses, and an active 
memory. * And memory repeats everything that 
touches it. Slang, profanity, the true word, the foul 
word, the prayer, all are the same to him. His moral 
emotions * and will * power are both too weak to guide 
or protect. The situation is a grave one, and it ought 
to make us realize the supreme importance of the 
child's playmates and companions". 

The Age of Habit. This is the period of later 
childhood, which extends from the ninth to the twelfth 
birthday. "It is pre-eminently, though not exclusive- 



STAGES OF GROWTH 63 

ly, the age of habit".* When the imagination* be- 
gins to dominate youth's desires, * etc. f 

Physically, the brain-growth of youth is practically 
completed, and its mental faculties now are struggling 
for the first place with the imagination* in the lead, 
"Activity continues and is more intentional, but 
whether more constructive or destructive is decided by 
the child's teachers, in the home, in the school, and on 
the playgrounds. It is time to watch, and pray, and 
wisely guide. * * Now also, the boy or girl begins to 
form rude habits,* and repulsive or vulgar mannerisms 
which, if uncorrected, will last a life-time". 

Ethically, the youth is gradually realizing himself; 
"not merely as a sensuous but as an intellectual and 
moral being. And in each of these spheres he is rapidly 



t At this age of ' 'building' ' the youth should be prepared 
to enter the Main School Department of a Sunday-school. 
The grades may be named, First, Second, Third, etc., and 
each grade should cover one or more years of instruction. 
The Bible is now to be taught not as separate stories, but as 
"sacred" history. It also is "The History and Geography- 
loving period", and to which belongs the National History of 
the Hebrews, the study of the Geography of the Holy Land 
as a whole, and as divided into sections. To these may be 
added an outline study of Genesis, Exodus, Leviticus, Num- 
bers, and Deuteronomy, as centered around the prominent 
personages mentioned in the same. In addition there should 
be furnished an outline study of the Life and Work of Joshua 
as foreshadowing the Life and Work of Jesus Christ, an out- 
line study of the Life of Samuel the Prophet, and of David 
the King; followed with a study of the History of the Books of 
Scripture, and ending with lessons on the Apostles'Creed". (10) 



64 STAGES OF GROWTH 

forming habits that will bless or curse his whole life. 
(11) Conscience* has awakened, but whether its 
moral forces or his new animal appetites* and lusts 
shall shape his conduct* is an open question. He be- 
gins to have visions of an unknowm future ; he dreams 
of good, and he dreams of evil, and everything seems 
equally possible. He needs individual guidance, he 
needs high ideas, noble plans, concrete* examples of 
moral heroism. He needs to be helped to cultivate 
manliness, self-control, self-denial, and loyalty to 
conscience. Right, truth* and duty* should be made 
clear to him and crystalized in deeds and conduct. 
Train his will* for strength, etc., * * above all, this 
is the period in which to fix moral and spiritual habits, 
* regularity in private devotion, purity in words and 
conduct, in mind and heart". 

Psychically, this is "the golden age of verbal 
memory"* to youth. "The healthy child delights to 
commit, and now remembers what he commits. * * 
Judgment* is active, yet crude, and needs careful 
guidance. * * Reason* has developed and facts are 
sought for the sake of the ideas behind them. The 
mind is beginning to group and classify its knowledge. * 
The time has come to commence the systematic study of 
history, and doctrine, and science. * * To fix in the child 
habits of observation and attention, of accurate memo- 



STAGES OF GROWTH Go 

rizing and exact verbal statement, will strengthen not 
only their attention,* memory and expression, but it will 
also improve judgment and strengthen his reason". (12) 

Socially, the youth now is becoming self-conscious, 
he "knows his position, he is only a part of the family, 
a member of the school, a fragment of society.* He 
also begins to feel that he has certain responsibilities 
growing out of these relations.* He should therefore be 
given definite duties not only at Sunday and Day school, 
but in and about the Church and home, at the store or 
office, and in social life. Only in this way can a sense 
of personal responsibility,* the very foundation* of all 
morality and religion,* be trained and strengthened". 

The Age of Transitition. This period of early 
adolescence extends from the twelfth to the sixteenth 
birthday, and is one of great and rapid physical changes 
which necessarily bring with them great physical perils, 
and what is more important, great moral dangers and 
spiritual possibilities, making this, what is too seldom 
realized, "the age (13) of moral crisis", f 



t Toward the end of this period the youth should be quali- 
fied to enter the Senior or Bible-class Department of one to 
three grades. This period proper calls for the study of the 
Divisions of Israel, Israel in Captivity, the Miracles and 
Parables of Christ Jesus, the Birth of the Christian Church, 
the Missionary Journeys of St. Paul, the Early Christian 
Churches, the Missionary fields of the Church and Her 



66 STAGES OF GROWTH 

Physically, the youth is growing at this stage so 
rapid and uneven, that he does not know what to do 
with it.* "His arms and legs are too long, his hands 
and feet too large, they are constantly getting in his 
way. He is awkward, and he knows it, and is uncom- 
fortable. * * To blame or to ridicule him is a grave 
mistake. To withhold from him the information of 
the meaning and the dangers of this period of puberty * 
is a sin against his physical and moral natures". Youth 
should be told all the truth in a loving and sympa- 
thetic* manner. 

Ethically, the youth developing in judgment* and 
reason,* now becomes more conscious of self -feeling 
and power. "It is the age of teasing, bullying, fight- 
ing and of doing 'stunts' which usually spring from 
ambition, or a desire to 'show off'. If a boy is humor- 
ous he is given to practical jokes or irreverence. Near 
the close of this period there is a strong growth* of 
the religious emotions,* generally seen in girls a year 
earlier than in boys, and in both demanding sympa- 
thetic and careful instruction. Filled with conflicting 



Missionaries, the Dogmaticians of the Church of the Middle 
Ages, the Great Christian Reformers, the First Missionary- 
Pastors in America. Again, it calls for the study of the 
First Principles of Christianity in their practical relations 
and duties towards mankind. The Bible Reformers, and the 
various Charity and Philanthropic Enterprises of Modern 
Centuries should be studied. 



STAGES OF GROWTH 67 

hopes, clashing aims, and contending ambitions, which 
they do not understand, and cannot interpret even to 
themselves, the girl and the boy of this period need 
more than at any age, wise and sympathetic guidance, 
and loving companionship." Above all others, this is 
the time for "Confirmation" and is so marked out by 
the conditions of the child, the experience of the race. 

Psychically, the youth shows in different ways, 
that he is fully conscious of his individuality,* will 
and rights, and that he intends to exercise them. "He 
often does this in contradictory ways. He may be 
bashful or willful, reticent or self-assertive and stubborn. 
It is the girls' 'tomboy' age, and her brother's 'bad-boy' 
age". It should be the parents' and teachers' aim to 
help both "to realize that individuality means respon- 
sibility ; that rights are inseparable from duties ; and 
that a strong will is not for self-assertion, but self- 
control. We should appeal to the youth's reason, not 
to force ; we should give him more confidence, and 
more of life's work and responsibility". 

Socially, the sexes are usually mutually repellant, 
and are separated in their amusements. "The girls 
form cliques, and the boys organize gangs for neighbor- 
hood fights, destructions, stealings, or some other 
phase of forbidden peril or lawlessness. Again, they 



68 STAGES OF GROWTH 

give expressions to those "activities which call for 
physical power, individual skill, and personal courage; 
such as fishing, hunting and camping out" ; the heroic 
records of the athlete, and the soldier, share his atten- 
tion, with the "Dime Novel". The girls, usually 
"spiteful" and often over eloquent to their brother, 
may sometimes share in their all-wise brother's ideals, 
but he sees nothing attractive in his sister's new interest 
in home life and domestic activity or regulations. 

The Age of Romance and Ideals. This period 
of middle adolescence extends from about the sixteenth 
to the nineteenth birthday, and is more than any other 
the age of Eomance and Day-dreaming, f 

Physically, the youth at the end of this period 
reaches nearly their full height, weight, and manly 
and womanly vigor. In between, "there is a healthy 
desire to exercise,* and a love for games. Nervous 



t From the middle of this period, the pupil should be pre- 
pared to enter the Adult Department, which includes the 
Bible Classes, and the Normal-Classes for the training of 
teachers. Where, by way of studies, the subjects of the 
previous period are to be continued; thus to be the more thor- 
oughly developed and particularized. Adding: the Way of Sal- 
vation of the Old and New Testaments; the Christian Church 
according to the Acts of the Apostles, and as continued down 
through the centuries: The History of Martyrdom, and the 
Crusades: The early Reformation Movements in and of the 
Church, and finally the Protestant Reformation: The Study of 
Christian Doctrine; the History of Christian Denominations; 
the History of Worship, and the Nature of Devotion. 



STAGES OF GROWTH 69 

development follows closely upon the physical, and 
often results in marked changes in face and unexpected 
development in bodily form".* 

Ethically, the youth is emotionally* most active ; — 
sexually as seen in the greater care given to personal 
adornment, choice of books and recreation. The sexes 
are mutually attractive; (14) undue familiarity should 
be discouraged. For, conscience* is thoroughly ac- 
tive, "expressing itself not alone in severe criticism of 
self, but also in the criticism of others, and may become 
morbid and cynical. It is the age of moral decision 
and moral conquest. It is also the age of immoral 
decisions; the crime-beginning age, the natural result 
of false ideals, perverted moral standards or irreligious 
decisions." "Sympathy"* also is becoming active 
socially, and shown in generous help and nobler aims 
of self and for others.* Unselfish feelings and desires 
are making their influence felt. 

Psychically, the youth's mind attains to full capac- 
ity. His "aimless day-dreaming is passing into visions 
and ideals of active life, and into endeavors to decide 
upon his own life-work. * * Imagination* becomes nor- 
mal* active and creative. * * Eeason* is strong, but 
not yet able to master the emotions".* 



70 STAGES OF GROWTH 

Socially, "the enjoyment of society, and particular- 
ly of the society of the opposite sex, is apt to become 
the controlling impulse for a time. It is from a moral 
conviction, but to be harmless it must be kept on a 
high plane, and within the pure surroundings of the 
home and the church". (15) 

The Age of Decision. This period of later ado- 
lescence extending from about the nineteenth to the 
twenty-third birthday, may be called the "age of 
Decision", f 

Physically, there is a slight growth with "increase 
of firmness of flesh and in strength of muscles and 
nerves, resulting in greater power of endurance". 

Ethically, "the emotions generally are less impul- 
sive, but not less strong than in the previous period. 
Where reason dominates they are well under control ; 
when undermined by sensual indulgence the prominent 
trait is recklessness * — It is the age of final surrender 
to virtue,* civic interest and good works,* or to vice 
and crime". Also "the aesthetic emotions become 



t It is to this period that the Teacher-Supply, and Home 
Departments belong specially;— which should be divided into 
several Review Grades, where all the subjects and systems 
treated before are given a general and practical review, ac- 
cording to the " Analogy of faith", and in the spirit of 
Christian consecration. 



STAGES OF GROWTH 71 

influential in conduct and career". New interest in 
nature, art, poetry, or music; the strengthening of 
healthy desires and high ideals are manifest. 

Psychically, there is "an increased intellectual 
power, and a clearer mental vision" ; the rise of practi- 
cal ideas and workable plans for the future. "It is the 
age of final decisions in business or profession, in 
social, domestic and political relations. The realization 
of the reality of truth, as expressed in the Christian 
religion;" — and ordinarily also effecting a loyal ad- 
herence to some Christian denomination. 

Socially, "this period marks the high tide of social 
life. The healthy man does not want to be alone" ; — 
is anxious for "Re-adjustment".* "The political cau- 
cus, the athletic team, the parish gathering, all appeal 
to him. * * Social environment * becomes a powerful 
factor for good or evil; and it shapes" to a marked 
degree his career and his character; which, when 
actually-Christian makes life the more truly worth 
living. 

The Age of Concentration. This is the majority- 
period of adolescence, and extends from the twenty- 
third to the thirtieth birthday. If "consecrated" it 
should begin to blossom like "the cedars of Lebanon" 
— the fruitage of "faith" obedient in devotion and 



72 STAGES OF GROWTH 

loyalty to Jesus Christ, and His every cause unto the 

regeneration of the human race. 

The Age of Reconstruction. This later majority- 
period of adolescence extends from the thirtieth to the 
fifty-fifth birthday. Its Christian influence should be 
that of mellowing and tempering all ambitions and 
ideals * of life in the joys of the light of the life of the 
world to come. 



Psychical 



i 

ATTENTION 



-concentric 



/PASSIVE 

\ -SrncoNc 

ACTIVE 



I — voluntary I 
1C v — acquired I 



— in 
by 



NATIVE 



f From tl 
(. sen: 



INTEREST 



-Spontaneous 



f Acquir 

ARTIFICIAL < soc 

( jec 



MEMORY 



— reciprocal ve 
— accretive 



CONCEPTION 

— concrete, 
— abstract, 



ASSOCIA- 



l~ ^YionalI 

— by geneial J 



retention 



QUALI 
nat 



retention , 

I —by special I ~~ ae £ 
recall 



recall 

/appercep- 

\ TIONAL 



of sense- 
properties 
of mind - 
factors 



IDEAT 
— inoi 
— spii 



IMAGINATION 



— automatic 
— volitional 



QUALITY UCTIO 

— emotional — con 

— prudential j — ten 



l a Perfect attention exists when the idea of an object most 
nected with the individual. "In this process the incoming impr 
of the mind. * * The old in the new is what claims attention- 
thought selecting. 

2. Interest as the sequel to desire persevering, follows nex 
intellectual-emotional, or associational and rational," 

3. Memory is the faculty of adaptation assimilating. Still 
something already there. This is as true of what you are recoil 

4-. Conception is the reflective functioning of ideas as a typ 

ever, attains its supreme worth only as it is emplo3vd in render 

5. The imagination as inference-appropriating, plays; 

hundred old The theoretically desirable is seldom the practic 

struction sterile— only providing the mind with facts and prepa 



Stages of Development. 



3NTRATION 

ideas 

thoughts 



i RESPONSE 

; — by recapitulation 

— by illustiation 

— by novelty 



[ 



INSPIRATION 
— in the teacher 
— in the pupil 



le sphere of 
sation 



ed through as- 
:iation of ob- 
ts,anecdotes, etc. 



r OBJECTIVE 

< — experimental 

t — historical 

L SUBJECTIVE 
; connecting with native 
\ — developing associate 
( ideas — thoughts 



interests 
objects — 



PREPARATION 
— correlating the 
new with the old 



TY 
ive 
•artrnental 



ACTION 
— passive 
— active 



IMAGERY 
— motor 
— auditory 



ION 

al 

itual 



| CONSCIOUSNESS 

— from the outer world 
I — from the inner mind 



KNOWLEDGE 
— general 
— special 



ventional 
iperamental 



SEE CHART 



Copyright 1910 by 

G. C. H. HASSKARL. 



completely occupies the mind. It primarily deals with things concrete and with interest closely coii- 
ession is the newer element; the ideas which reinforce and sustain it are among the older possessions 
-the old with a slightly new turn." Psychically, attention is the visual expression of reflective 

:; and is aside from the above order of development thus classified; — "Instinctive, sensori-motor, and 

, "Whatever appears in the mind must be introduced; and when introduced, it is as the associate of 

ectiug as it is of everything else you think of." 

e or class. Ideas are the vocabulary to thought architectonical, "The higher intellectual life, how- 

ing useful service to society." 

in important part in the initial phase of moral and ethical action. Wisely applied it will yield a 

ally essential and possible; especially wheu the latter are primarily developed under scientific iu- 

red formalas. 



Appended Notes 



To Physical Factors. 



1 Prov. 8 : 30. 

2 A 








A x— God as the center of all creation,— of all creatures— 
and finally of man, thus embraces and encircles all. xx— It is 
the i 'correlative' ' quality by God's "inbreathing" which 
continues man as the ethical— religious being, and that makes 
him immortal and redeemable. 

B— To understand the above diagrams, the student will 
have to note well the location of the respective centers and 
also their respective circumferences. The center and the 
circle 1 Represents God, 2 Represents Redemption, 3 Repre- 
sents man as fallen. 

3 That only can be man's end which has none itself 
— God. And, which accounts why man is of that dis- 
cernment at heart which longs to know if He who gave 
the ethico-moral "promises" is the same as He who 
"rolls the stars along". 

4 Eph. 1:10; Col. 2:9; 1:19. 



Psychical Stages of Development. 



ATTENTION 



INTEREST 

— Spoutan 



/PASSIVE / 

^ -spontaneous^ CONCBNTRATION 

( NATIVE / Fr0m i h L S P here ° f 



("response 

) —by recapitulation 
) —by illustration 
/ -by novelty 



(_ — historical 



, 



INSPIRATION 
—in the teacher 
— in the pupil 



ARTIFICIAL \ 



hrough as- 
n of ob- 
lecdotes, etc. 



, ASSOCIA- , 

3 I TIONAL ! 

MEMORY iSJS?^ 

— reciprocative I —by special | 
—accretive ' recall ' 



QUALITY 



objects — / 



PREPARATION 
" ting the 
itli the ol( 



) IMAGERY 
) — auditory 



CONCEPTION 



I CONSCIOUSNESS 
( — from the inner m 



KNOWLEDGE 
—general 



V 1UALITY \ACTION 
IMAGINATION -emotional -conven 

—automatic / —prudential J —temper 

— volitional \ \ 



SEE CHART 



Stages of Development. 



3NTRATION 

ideas 

thoughts 



ie sphere of 
sation 



ed through as- 
^iation of o b - 
ts,anecdotes, etc. 



(RESPONSE 

— by recapitulation 
— by illustration 
— by novelty 



t 



f OBJECTIVE 

-J — experimental 

I — historical 

L SUBJECTIVE 

; connecting with native interests 

\ — developing associate objects — 
( ideas — thoughts 



TY 


(ACTION 


lve 

•arttnental 


| — passive 
1 — active 



ION 

-al 

itual 



j CONSCIOUSNESS 

— from the outer world 
I — from the inner mind 



INSPIRATION 
— in the teacher 
— in the pupil 



PREPARATION 
— correlating the 
new with the old 



IMAGERY 

— motor 
— auditory 



KNOWLEDGE 
— general 
— special 



ventional 
iperamental 



SEE CHART 



Copyright 1910 by 

6. C. H. HASSKARL. 



completely occupies the mind. It primarily deals with things concrete and with interest closely coii- 
ession is the newer element; the ideas which reinforce and sustain it are among the older possessions 
-the old with a slightly new turn." Psychically, attention is the visual -expression of reflective 

t; and is aside from the above order of development thus classified;— "Instinctive, sensori-motor, and 

, "Whatever appears in the mind must be introduced; and when introduced, it is as the associate of 

ectiug as it is of everything else you think of." 

e or class. Ideas are the vocabulary to thought architectonical, "The higher intellectual life, how- 

ing useful service to society." 

in important part in the initial phase of moral and ethical action. Wisely applied it will yield a 

ally essential and possible; especially wheu the latter are primarily developed under scientific in- 

red formalas. 



Appended Notes 



To Physical Factors, 



1 Prov. 8 : 30. 
A 








A x— God as the center of all creation,— of all creatures— 
and finally of man, thus embraces and encircles all. xx— It is 
the ' 'correlative' ' quality by God's ' 'inbreathing" which 
continues man as the ethical— religious being, and that makes 
him immortal and redeemable. 

B— To understand the above diagrams, the student will 
have to note well the location of the respective centers and 
also their respective circumferences. The center and the 
circle 1 Represents God, 2 Represents Redemption, 3 Repre- 
sents man as fallen. 

3 That only can be man's end which has none itself 
— God. And, which accounts why man is of that dis- 
cernment at heart which longs to know if He who gave 
the ethico-moral "promises" is the same as He who 
"rolls the stars along". 

4 Eph. 1:10; Col. 2:9; 1:19. 



u 



APPENDED NOTES 



5 Love. 

—an attribute 
of God,— part 
nature of 
Christ Jesus. 



QUALITY 

— basic, 

—creative, 

—Redemptive. 



NATURE* 

— reciprocative, 1 
—divine 

and human. 



ACTION 

—through Christ Jesus, 2 
—in arid through man. 3 



i REGENERATION 
; —in Baptism, 
J —the Lord's 



APPLICATION 

—through Faith, 
—by the Holy Spirit, 4 
—and the grace of the 
Word. 

GOOD WORKS 

—in thought, 
word and deed. 



1 Reciprocally active on the part of love divine, and pas- 
sive on the part of love human. 

2 Possessed of a divine and human nature as revealed in 
Christ's incarnation. 

3 Endowed with a divine and human nature as created in 
the "image and likeness" of God. 

4. Concerned in the divine and human well being of man as 
sequel to the Father's love and Christ's redemption. 

6 A created being incessantly needs the conservatory 
action of the Creator. "Atheism is the result of ignor- 
ance and pride ; of strong sense and feeble reasons ; of 
good eating and bad living. It is the plague of society, 
the corrupter of manners, and the underminer of 
property". 

7 "The essential force in personality is not the body, 
not the person, but the spirit, and the spirit's highest 
act of expressed worship in the dedication of the body, 
and in the dedication of the body by the Spirit there 
is a renewing of the mind". — Romans 12:2. There- 
fore, to discover whether there is anything of Christian 
consecration, or of the genus personality in an in- 
dividual, the observer needs only to note how much of 
the centre of interest is transferred from the immediate 



APPENDED NOTES 

self to the more distant; in ends moral, religions and 
.social to others. For, "the true man cannot be a 
fragmentary man". 

8 "Intuition is a rudimentary, divinely inherent 

constituent element of the soul"; — the ethico-moral 
regulative in man with choice which cognates him free 
and self-legislative. 

9 Instinct is the expression of inherent ancestral 
habits; nothing more and nothing less. 

10 In a sense we cannot conceive the "I" because it 
is ourselves, any more than a hand can take hold of 
itself. And yet, philosophically it may be defined as 
follows: The "I" is the consciousness of the inter- 
relation of one's ideas, the psychical imperative of 
thoughts that arise from them. Consciousness — ex- 
perience — implies discrimination which, in turn is the 
beginning of the intellectual life. Thus, it is that 
experience becomes the first teacher to man, and the 
"I" his first authority.— The "I" is not unlike "faith", 
— both make claims ; what the "I" like "faith" de- 
mands, that the "I" like "faith" accomplishes. 

11 Touching the metamorphosis of creatures; there 
is no disputing the fact that one, and only one life in- 
habits the two distinct and dissimilar bodies of the grub 
and the beetle, of the caterpillar and the butterfly.— 
"Puberty" is the period of metamorphosis to man. 

12 Consciousness primarily teleological, is by its 
very nature an experience, the clearest, and surest ex- 
perience — "Consciousness does not involve any knowl- 
edge of brain action". It does "not even tell us that 
we have a brain". 

13 Personality inspires reverence, individuality re- 
spect. What is of individuality belongs in man ; what 
is of personality belongs to humanity. Individuality 
receives its moral valuation and real religious import 
through personality. 



76 APPENDED NOTES 

14 2 Cor. 12:4, sqq; Eph. 4:11. 

15 Knowledge whose goal and object is truth, give,-' 
to personality power, and to individuality freedom. — 
"All true knowledge is a loving absorption in its object. 
Only love of the truth understands truth. Love is not 
blind, as has been said, but sees correctly, for it alone 
sees the nature of things and their hidden truth. It is 
with the heart that we truly know, and especially that 
we truly know God and His revelation". As Pascal so 
finely says: "Things human must be known to be 
loved; things divine must be loved.to be known". 

16 The one reason why children are happy is because 
they are gifted with so expansive a memory that it can 
pass over the universe of things without fixing on a 
single object. 

17. Choice, is of the will; developing it when con- 
trolled, into character; and when controlling, into 
passions. The same also holds true of the affections 
and emotions. 

18 All "tadpole" stages in human development 
should be obliterated or prevented. 

19 Environment is restrictive and modificatory rather 
than determinative. 

20 To give to ethico-moral law and to ethico-moral 
precepts their full authority, they must penetrate one's 
every thought, word and deed. The knowledge of God 
is practically the gift of the ethico-moral, is of its dis- 
cernment through faith that "saves". 

21 These all are objects of the ethico-moral judg- 
ment. They are will and are action combined. 

22 "Mental action is conditioned by brain action, 
and runs parallel therewith". Every current that runs 
into the brain from "skin or eye or ear runs out again 
into muscles, glands, or viscera, and helps to adapt 
man to the environment from which the current came" ; 



APPENDED NOTES \: 

— in "tendencies 'from' things and tendencies 'towards' 
things, and emotional determinations 9 '. The strength 

of one's mind consists Bolely in the capacity of forming 
clear ideas and developing exact thought. Ideas are 
the vocabulary to thought architectonical. Logic is 
the science of order sequel to relations. 

23 The sentiment is active in and through the sarx- 
nature of man — its acts are entirely with reference to 
stimuli and not to things. 

24 The senses collectively form the receptive medium 
of the organism, by means of which an objective 
material in the perception of an external world is fur- 
nished to the mind. The reflex act is only a cognition 
of a cognition, feeling, or some other internal pheno- 
men; and therefore, all reflection upon consciousness 
presupposes a prior direct act. 

25 "The capacity of receiving impressions by the 
manner in which objects affect us is called sensibility. 
By means of sensibility objects are given us : it alone 
supplies us with intuitions : but they are thought by 
the understanding, and from it arise conceptions. The 
faculty of producing representation or the spontaneity 
of knowledge, is called understanding". 

26 For "interest", the sequel to desire, w T ith attention 
preceeding, — see under Psychical Stages of Devel- 
opment. 

27 All perceptions take place through the medium 
of the nerve system. 

28 Sensation is the return express-energy of the im- 
press sarx-vibration focalized, breaking on the body 
from without. "Each sensation is a distinct fact of 
experience dependent on a single separate action or 
vibration of the nerve fibre". "Every sensation in- 
volves presence, or direct consciousness, but not repre- 
sentation. The sensations of smell, taste, and hearing, 
are not representative; they remain in themselves, and 



78 APPENDED NOTES 

in their object. But touch, and above all sight, are by 
their nature representative; they involve relation to 
objects, and they imply to other beings, not mere 
causes of the internal affections, but as the originals 
represented in the sensations". In the phenomen of 
sensation there are three things which constitute its 
nature : a corporeal object; an organ affected by this 
object ; and an impression in the soul. 

29 To acquire knowledge, the action of the senses 
or sensible experience is necessary. 

30 The imagination as the mirror-concept of sub- 
jective thought, is often to youth the horoscope of 
their future personal character. 

31 "Conceptions are grounded on the spontaneity of 
thought, as sensible intuition on the receptivity of 
impression". 



To Ethical Forces. 



1 Obviously, to impart "grace" is the special work 
of the Holy Spirit. 

2 Christ, — "who, as man's full and complete Deliv- 
erer, must procure two things for him : — pardon and a 
new nature; pardon for past transgressions, and a new 
nature to enable man to live to God. If He is to be 
in very deed the Second Adam, He must be to man not 
only atonement for actual transgression that consist in 
man doing the deeds of the first Adam ; but He must 
also be to man a source of life and health, to counter- 
act the moral and physical corruption or poisoned 
nature transfused through the race from its very 
foundation". 

3 John 14:16-20; 15:1-10. 

4 "Thou hast not asked me, Lord 
To first of all love Thee 

But simply to believe the Word 
That tells Thy love to me". 

5 It is by the divine intelligibility of "faith", or the 
Divine light, that the human mind sees whatever it 
does see; — it is only by this light that objects are in- 
telligibly apprehended by man. In apprehending an 
object, we apprehend first of all the light which is the 
medium of its apprehension. The light of God is God, 
and if wc have intuition of the light we must have 
intuition of Him who is the true light that "enlight- 
eneth every man coming into this world". 

6 In intuition we are simply spectators, and the ob- 
ject affirms itself to us. In intuition the principal and 
primary actor is the intelligible object. In reflection 
it is the intellective subject; in the intuitive order the 



80 APPENDED NOTES 

object presents itself as it is, with its own characteris- 
tics; in the reflective order it is represented with the 
limitations and characteristics of the thinking subject. 

7 Heredity as some specific factors of body or trait 
of mind, is an individualizing factor. 

8 Matthew 13:12. 

9 Pleasure is the index of the normal state par ex- 
cellence, and whose first essential is firmness, with con- 
tentment to follow. 

10 iC Regeneration is the correlative and opposite to 
original sin. As original sin is the transmission of a 
quality of evil, so regeneration is the infusion of a 
quality of good ; as original sin is inherited without the 
personal act of us who are born of the flesh, so regen- 
eration is bestowed without the personal merit in us 
who are born of the Spirit; as in the inheritance of 
original sin we are passive and unconscious, so in re- 
generation when we are baptized as infants, we as pas- 
sively and unconsciously receive a new nature. John 
3:5; Gal. 3:27". 

11 Man can only receive that for which he has an 
affinity ; and can only give forth effectually what is his 
by birthright, or has become his through "faith". 

12 Willingness — cheerfulness, these alone keep up 
the formative powers of life in the child and the adult.. 

13 Complete truth, like perfect good, exists only 
with harmony. This is a necessary law, and to it man 
is subject. — The print of truth on Christian character 
is as effective as the nail prints were to doubting 
Thomas. 

14 There are three ways in which sin may be en- 
gendered in a person, by nature, by temptation, and 
by example. 

15 The child's mind is fed by the problems it solves. 
Its first impressions ever remain, are ineffaceable in 
their influence. 



APPENDED NOTES 81 

10 Baptism separates each child to God's service. 
It is through Baptism, and the gift of "faith", to- 
gether operative in and with the Holy Spirit, that the 
baptized child is grafted into that "Body 1 ' gathered 
and built up in the world, called the Christian Church. 
— Gal. 3:27; Eph. 4:1-6. Baptism as a rite serves as 
a bond of union and means of fellowship. "The water 
of Baptism saves no man, but is the means of his: 
getting his heart purified by the Holy Spirit". 

17 The universality of the grace of God in Christ; — 
central and material within this theme is that of 
"Justification by Faith". 

18 Man is no more the author of his own destiny, 
than is the spider the creator of the fabric of his own 
web. In all instances, it is God who supplies the 
life, means and opportunity: -Who especially to man 
is "all in all" temporal and eternal. 

19 The Order of the Way of Salvation :— 

1 The call— ' 'Unto whom now I send thee"; 

2 Illumination— "To open their eyes"; 

3 Conversion— "To turn them from darkness to light"; 

4 Repentance— "From the power of Satan to God"; 

5 Faith— "Forgiveness of sins"; 

6 Justification— "Inheritance among them"; 

7 Sane tification— "Which are sanctified by faith"— Acts 26: 

17-18; Romans 10:14. 

20 Growth, to all born into society, is that of prog- 
ress for either good or evil ; it becomes reciprocal, 
acts in obedience to the law of man's nature, and con- 
tinues him as a subject of divine care, whereby he is 
made conscious of his obligations to the Home, the 
Nation and the Church. 

21 It is useless to fight against eternal principles 
and omnipotent power. Truth is as distinct from 
opinions as sky is from ground. 



82 APPENDED NOTES 

22 "It is accordingly a true intuition which makes 
the higher moral feeling of the Church now insist that 
the relation of God to man is not that of a master im- 
posing a law upon his servant, but that of a father to 
his children : the essence of the latter as opposed to the 
former being that of a father who recognizes that his 
claim upon the obedience of his children rests upon the 
reasonableness of the law as enjoining conduct which 
is for their good". 

The Commandments 

23 According to Matthew 22:37-40 are divided into : 
— I Duties of love to God: II Duties of love to man; — 

I Command— The obedience of reverence for the Lord's 
person. 

II Command— The obedience of reverence for the Lord's 
name. 

III Command— The obedience of reverence for the Lord's 
day. 

IV Command— The obedience of reverence for the Lord's 
representatives on earth— the parents, etc. 

V Command— The obedience of reverence for life and 
human responsibility. 

VI Command— The obedience of reverence for fidelity and 
chastity. 

VII Command— The obedience of reverence for honesty 
and honor. 

VIII Command— The obedience of reverence for character 
and reputation. 

IX Command— The obedience of reverence for property 
and ownership. 

X Command— The obedience of reverence for duty and 
obligation. 

24 Christian obedience leads to future spiritual in- 
sight. The ability to acquire truth comes with the 
desire for truth self -regulative. Matthew 19:17; John 
7:17. — The unknowable is acquired by the known. 



APPENDED NOTES 83 

25 The faculties of the child habitually operate in 
a direct and not in a rellex manner; its perception 
and its reason operate directly, that is, by direct 
application to the object, and not by reflection. Of 
itself it does not direct its attention to its own internal 
acts, does not think upon its own thoughts, does not 
combine rellex ideas, nor seek in them the certainty 
of its judgment. According to the child's stages of 
development it should be governed by its natural 
development which is direct and not reflex. The 
child perceives the geometrical figure bounded by 
three or four lines; the sound of music from its "I 
hear it" no one can drive it ; but call its attention to 
the perception itself, and its understanding is at once 
obscured and confused. This is true also of many 
adults, how T ever clear and perfect their intellect, if 
not initiated into the questions of philosophy. They 
know no more than the child of six years: "1 recollect 
it, I saw it, it is as I recollect it"; — this is all their 
science: they neither reflect, nor separate; all is direct 
and simultaneous. This is equally true in reference 
to the testimony of the senses; of common sense; of 
reason ; of authority. 

26 Eesponse psjchical and sensorial, is dependent 
upon the predominancy of the temperment which, 
when active, is either sanguine or choleric; when pas- 
sive, is either phlegmatic or melancholy. 

27 Jeremiah 6:16. 



To Psychical Faculties. 



1 The religion of Jesus Christ is the fruitage of the 
"faith"-service of "love" excelling among the children 
of men through the "Means of Grace" definitive. 

2 Phil. 2:13; 1 Cor. 15:10. 

3 2 Cor. 1:12; Eom. 2:15. 

4 In order that Baptism may become a saving ordi- 
nance, "the conscience of the recipient must respond 
to the mercy of God". 

5 Sentiments free from admixture with emotions 
and with tendencies of an inferior order, cannot fail to 
have a happy influence upon conduct. 

6 "A good action is that which under the dominance 
of duty is known, felt and carried out as the most pos- 
sible". — "Moral action depends on the establishment 
of a hierarchy of joys in conformity with the tendencies 
of human nature. The higher joys never enslave man", 
because of their intensity ; they procure for him ample 
and fruitful satisfaction. 

7 The philosophy of Pythagoras was founded upon 
the conscience and reason, as naturally moral and 
governing powers. "His was a famous instance of 
this. The Greek letter upsilon Y similar in form to 
the English Y, was considered by him to be a 'deep 
mystery'. Here the student will see that in the figure 
of the letter Y there is one path dividing into two, one 
to the right and the other to the left. The 'mysterious' 
meaning of it, then, is that at each moment of a man's 
life he is at the angle of the fork, two paths before 
him, one of duty, leading to happiness, the other of 



APPENDED NOTES 



that which is wrong, and leading to misery. That 
this position is a perpetual and constant position for 
each man from birth to death, and that the commence- 
ment of Good is for him ever to turn into the one patli 
instead of the other". 



o -ru tt f PHYSICO-PSUCHE 

8 The Human -animal 
Will* 



—correlative, 
—motive, 
—regulative, 
s 

IMPULSE 

—reflexive, 
—originative, 

DESIRE 

— spontaneous, S> 
— conceptive, 

CHOICE 

— reciprocative, 
— definitive. 



PSYCHICO- 

PNEUMATIC 
— human 



QUALITIES 
—innate, 
—acquired. 



SYMPATHET- 
ICALLY 

— copulative, 
— concentric, 
— determina- 
tive* 



SOURCE 

— of freedom, 
—of achievement, 
— of character. 



* Man's will is of tendencies spontaneous and rational, as 
causes of volition. 

9 "Hearing is the sense which has the most influ- 
ence on our vital sensation"; — it addresses itself im- 
pressively to the feelings. Again, it approaches by its 
intellectuality to comprehension, and therefore is more 
related to the understanding. 

10 Faith has its compliment in "good" works* 

11 2 Cor. 13:5. 

12 Gal. 5:22; Jas. 2:17-20. 

13 Eepentance is of "apprehensive" faith quickened 
through the pneumatic quality of the "soul" unto 



86 



APPENDED NOTES 



c 'contrition" by the subjection of the psychic quality 
of the "spirit" and of the "soul" to the inspiration of 
the pneumatic quality of the "spirit" strengthened by 
the Word and the Sacraments; — enabling man by 
turning away from his sinful and lost condition, to 
strive after that which is Heavenly under the guidance 
of the Holy Spirit. — See following analysis on "soul" 
and "spirit. 

14 Moral and spiritual changes differ in an impor- 
tant particular from intellectual and physical growth, 
in that these latter are more gradual. 

15 

PHYSICAL 

— basic, — vital, , 

ETHICAL { SEE CHART 
— religio-vital, 
— rational, 

SPIRITUAL 

— jointly with the soul be- 
comes the native ground 
of Redemption. 

ACTIVE THROUGH THE HOLY SPIRIT, 

— in the efficacious permeating impress-energy of the 
Word; 

— by * 'faith' ' reciprocal, transferring the seat of the 
soul to the pneuma, effecting regeneration; 

— through the "pneumatos noos" cognitive, of the "com- 
munion" at the altar, and of the "Saints". 

* The soul is the life-unit toman, of the Creator's inbreath- 
ing into Adam. 

16 Acts 17:26-28. 

17 The reason why there is so much "deception", so 
many "degenerates" and "ingrates" in the world is 
because these have become such of themselves or 
through their unprincipled ancestors unmoral. This 



( SENTIENT 
The Soul* J PSYCHIC 
— quahtive, ^ PNEUMATIC 



APPENDED NOTES 87 

parasite condition is owing to the want of an ethico- 
moral foundation, to an utter want of spirituality. 

18 "An immaterial being is not the same as a spirit; 
every spirit is immaterial, but not every thing imma- 
terial is a spirit. Immaterial denotes negation of 
matter ; spirit implies more than this ; for we under- 
stand by it a simple being endowed with understanding 
and freedom. The soul of brutes is then immaterial 
but not a spirit". 

19 2 Cor. 4:6. 

20 "St. Paul speaks of a third element in the soul. 
— 1 Thess. 5:23. By this he means the psyche, the 
lower or animal soul, containing the passions and de- 
sires which we have in common with the brutes. — 
Eccl. 3:19-21, but this in Christians is ennobled and 
spiritualized. The spirit is that part whereby we are 
receptive of the Holy Spirit. In the unbeliever it is 
crushed down and subordinated to the animal soul, and 
hence he is called an animal or merely animal man. — 
1 Cor. 2:14; Jude 19". 

21 The mental metamorphosis is just as profound as 
the physical at puberty. In the growth of children 
from the twelfth to the sixteenth years, this is the 
period of "early adolescence", when the tides of religi- 
ous thought and tendencies begin to sweep through 
the soul of youth. And, which again logically and 
naturally is succeeded by "The Age of Eomance". 

22 Thought is but a human, beneficient and pleas- 
urable occupation, constituting a provident means be- 
tween diversion and concentration, and which gently 
connects man with his high destiny, while it fulfils the 
requirements of his earthly being. 



88 



APPENDED NOTES 



23 



God the ( CREATOR 

Father } — through Christ Jesus, 
in the Holy Spirit, 
and of man, 



—cause, 
— source, 

THE SOUL* 
— earthward, 






THE SPIRIT* 
— Godward, 



f sentient 
-j psychic 
( pneumatic 

( psychic 



QUALITIES 

— human 



QUALITIES 
— divine 



(THE CHURCH 



( pneumatic 
( THE HOLY SPIRIT 

-j —operative through the Word, \ —militant 

[ — in the Sacraments ( — Triumphant. 

* From God manward; it is the Holy Spirit operative through 
the "Means of Grace' ' upon the psychic quality of man's 
"spirit" controlling the pneumatic quality of man's "soul" 
and of man's "spirit" through the faith "appropriative", 
that the psychic quality of man's "soul" regenerative, re- 
stores to man his lost "spirituality". From man Godward; 
it is the Christ-gift of "faith" operative through the "Means 
of Grace" upon the heart of man. Faith itself being the first 
reflex — "grace" — gift of Love to man, and whereby he 
through the renewed psychic quality of the "soul" central, 
controlling the psychic quality of the "spirit" through the 
mediating pneumatic quality of the "soul" becomes passive 
and receptive, — yields to the pneumatic quality of man's 
"spirit" under the Holy Spirit, somatically manifest by a 
holy walk in the "Communion of Saints". It is for man to 
do the believing, for him to have "faith", and not God. 

24 Apparently all things natural and spiritual, of 
life and for life, have being and presence trans, in and 
under relation. 

25 Psychology has much the same relation to the 
profession of the teacher as physiology has to medicine. 

26 The operations of "the spirit of truth" can never 
be interpreted in terms of the natural intellect. — It is 
with natural gifts "unconsecrated", as it was with the 
man who had but "one talent" which he hid to rust away. 



APPENDED NOTES 81) 

27 Any Christian congregation or denomination that 
scarcely belongs to itself is lost in the bliss of living 
without knowing what it enjoys. 

28 Emphasizing here the importance of first thor- 
oughly digesting what one prays or preaches in order 
to speak truly "from the heart to the heart". There 
is too much of the "letter" theology abroad with the 
true Christian life of the Spirit left out. And adding 
the modern religious fads, the religion of the twentieth 
century will soon be comparable to a skeleton with all 
the bones scattered far and wide. Denominational 
orthodoxy should be a question of Bible orthodoxy. 

29 "This one Man was able to make atonement for 
all because the Godhead that was inseparably united to 
the manhood in Him, made everything that Jesus 
suffered of infinite account. His eternal God-head 
imparted such dignity to the human nature He had 
taken unto Himself, that the sufferings of that nature 
were a world's ransom. That Christ's nature was so 
constituted after His resurrection, that it could be im- 
parted", become a fountain of healing, "is expressly 
asserted in 1 Cor. 15:45; 'the first Adam was made a 
living soul, the last Adam was made a quickening, i. e, 
life imparting spirit' ". Thus is Christ's raised spiritual 
body, possessed of properties that are incorrupt able,, 
glorious, powerful to man's body, infused through 
"faith" by the very life and strength of the Second 
Adam under the power of the Holy Spirit ; transferred 
as the plant clothed with leaves and flowers surpasses 
the, to all appearance, lifeless seed. — John 14:16-20; 
15:1-10. 

30. The Word is the "Spirit's" utterance. It is the 
Divine light that reveals error, and the glowing fire 
that purifies; — the regenerative force of the world 
through Jesus Christ. 



90 APPENDED NOTES 

31 As much so, as the material universe itself is 
governed by a law of equilibrium in which all contrast- 
ing, opposing forces are lost, even during their mani- 
festations. 

32 Conventionality relieves one from personal effort, 
and almost absolves from personal responsibilities ; — it 
is the hot bed of a despotism at war with individual 
independence and general progress. 

33 John 17:22. 

34 Mark 4:30-32. 

35 A zeal of God without knowledge is destructive 
of man's faith, of his usefulness and his happiness. 



To Social Functions. 



1 "All society tends to uniformity of manners 
through uniformity of emotions, tendencies, and senti- 
ments. This acquired uniformity is made hereditary 
by the individual or social transmission of aptitudes. 
The power of tradition cannot be gain-said". 

2 Human love is the joy of reciprocating normal 
affections. 

3 Genesis 1:28; 9:1-3. 

4 "Outside the religious life there is little else at 
the outset but sexual relations and economic life". 

5 Mark 4:26-28. 



The Human Heart 

—the seat of man's natural 

wants, 
—of man's spiritual needs. 



NATURAL WANTS 

—correlative, 
—essential. 

SPIRITUAL NEEDS 
—correlative, 
—essential. 



PHYSICAL 
MORAL 



( right* 

■j or 

( wrong 



ETHICAL 



SPIRITUAL 



(good 
-j or 
(evil 



PERSONALLY 
— susceptable, 
—demonstrable, 
— associable. 



SOCIALLY 

—of love, 
—of affection, 
—of sympathy 
—of habit. 



* The development of moral character begins in the recog- 
nition of the difference between right and wrong. 

7 "The first sentiments which developed in human- 
ty took in general a religious form". 



92 APPENDED NOTES 

8 To the savage, the first impulse is himself, the 
second, is his immediate family, the third, and very 
faintly, is his neighbor. His name is "legion"? 

9 1 Cor. 14:25. 

10 Romans 1:21, 24. 

11 Romans 2:29; 5:5; 2 Cor. 1:22. 

12 1 Cor. 4:5; Romans 1:24. There are three stages 
in the fact of the will: "first the conception, either of 
several possible courses or simply of an action that it is 
still possible to accomplish or not to accomplish, of a 
fact that it is possible to realize or not to realize; sec- 
ondly, deliberation, or the evocation of different motives 
and the ensuing struggle between the motives ; thirdly, 
the choice which constitutes the end of the deliberation 
and the commencement of the transition to the phase 
of movement and inhibition". 

13 Whereas great misfortune has no power but as it 
has a commission from God. 

14 Passions are as much forces as any other powers 
of the mind or body. 

15 Affections are either benevolent or malevolent. 

16 "In reality there is only one right that the State 
can exercise, that of legislation. It is that which 
enables it to have ministers who are formed into a 
Government, and magistrates who are the interpreters 
of its sovereign will". 

17 Emotions enliven as long as they excite admira- 
tion ; but let them produce sympathy and they at once 
enfeeble us. 

18 To avoid the social or natural collisions to which 
one is exposed in this life, is to rise above them by the 
"hope" of faith. Contemplation, the daughter of rea- 
son, thus becomes the only means whereby man can 
raise himself above circumstances; — by becoming a 



APPENDED NOTES 93 

participant in the joys of happiness; itself the bene- 
diction of right, bright, reposeful thinking. — Hypo- 
chondriasis is especially produced by three dispositions 
of the mind namely : selfishness, indolence and pedantry. 

10 The aim of ethico-moral activity in truth is of 
the architectonic order. In the law of God that order 
socially is worship, trust, bread, and not as the Tempter 
in the wilderness, nor the socialist of modern times 
affirm: bread, trust, worship. — Matt. 4:1-11. 

•-20 Feelings are the psychical climax of sensation. 

'21 Impulses become passions by excitement repeated 
and combined with emotions. 

22 If lowe has joined two people in this life, there is 
ffood reason for believing that their existence is bound 
up together, not for one life only, but forever. 

•-23 Atheism and anarchy are sisters. Strip from 
man the sense of his responsibility to God and you dis- 
solve by the same act his sense of responsibility to man. 

24 All socially human devices are at best only melan- 
choly egoism. — Providence instituted the disappoint- 
ments and ills of life as a means of creating consola- 
tion; — in contrast affording comfirmation of a higher 
destiny. 

25 Sacrifice for another is altruism. 

26 Goodness and badness are not in things, but in 
their use. Water is good when used to quench thirst; 
but bad when one gets into it above the neck. 

27 Inequality is a part of life in every jDarticular, no 
more in matters of money and social position, than in 
any other respect; and it is well that it is so. A good 
deal of the practical value to man of the natural world 
lies in its unevenness. 

28 "He who never loved, is, or will become egotisti- 
cal, mean, narrow minded, covetous, timid, and but 
too often an unnatural sensualist". This kind also 
"make tragedy of trifles". 



U APPENDED STOTES 

29 "He who is present at the experience of anotli 
joy, if he is a simple soul in whom jealous sentiment & 
have not made their appearance, cannot fail to Bhare 
pleasure, even though he may not know why his fellow 
is rejoicing". — Jealousy and true love never go to- 
gether. 

30 "Sympathy is the mark of an aptitude, as it were y 
to put one's self in unison with others, especially from 
the emotional point of view". Sympathy not only is 
the first of the affections; but also is a peculiar ethico- 
moral element that is capable of union with all others, 
and therefore, to be considered as antecedent to all. — 
"Many acts of devotion and of heroic self-sacrifice are 
due to a sympathy as instinctive as it is elementary". 

31 Private virtues only have value in so far as they 
are a condition of public virtues. 

32 "The vice of ordinary Jack and Jill affection is 
not its intensity, but its exclusion and its jealousies". 

33 Habit is "the ancestral experiences oft repeated 
that have been crystallized into character for the race". 
Habit only becomes effectively ingrained in us in pro- 
portion to the uninterrupted frequency with which the 
action actually occurs, and the brain "grows" to its use, 

34 "The more of the details of our daily life we can 
hand over to the effortless custody" of the automatism 
of habit "the more our higher powers of mind will be 
set free for their own proper work". For, there is no 
more miserable being than the one in whom nothing is 
habitual but indecision. Fully half the time of such 
an unfortunate parasite goes to waste in the deciding or 
regretting of matters which ought to be ingrained in 
him as practically not to exist for his consciousness 
at all. 

35 The totality of man's social obligations are in fact 
of three types : — "those imposed upon us by laws or 



APPENDED NOTES 95 

morals, those which result from our functions, and 
those which are derived from our contracts". . 

36 The great majority of mankind likewise is "shape- 
less" and may well be likened to "true slaves who are 
happy in their servility, with no depth of thought, no 
inclination for the life of free men, ever requiring to 
be guided, sustained, and ruled". 

37 "The sentiments of sociability, and in particular, 
the love of others, the generous desire for expansion 
and well-doing, are the most efficacious motives of de- 
termination by which a man agrees to fulfill obligations, 
or effectively decides to fulfill them". 

38 When persons undertake to be spiritual of them- 
selves by education, they become ascetic, scrupulous, 
they become legelistic, and fall out usually with Gocl 
and humanity. They are to be ranked with the most 
shallow species of mankind;— impracticable, irreligious 
and untrustworthy. — The Bible wisely says "train", 
never educate. 

39 All genuine morality consists in truth, and all 
depravity in falsehood. Life and health accompany 
the former; the latter is destruction. — No one has a 
right to an opinion on a moral question. 

40 "The confessional principle is the pure heart- 
blood of the Church ; but there must be sinews of 
strength through which this pure life-current manifests 
itself in outward activities". 

41 What our age and generation most needs is for 
the Holy Spirit to speak more mightily through the 
"preached" Word to the heart and mind of the "mul- 
titude". 

42 In the parable of the "Grain of Mustard seed' 
we have the Church of Jesus Christ growing from the 
smallest of beginnings to a tree overshadowing all the 
nations of the earth. 



To Stages of Growth. 



I 



The subject— matter, 
The method— whole 2 y 



{preparation 4 
acquisition 
{Presentation 6 
Absorption 
Reproduction 



-j Analytic 
-j Synthetic 



( Education 

-J — the foregoing requisites 

1 are but prefatory to it. 



1 Instruction 1 

—definite, 

( materialistic 3 
-j or 

( idealistic 
f precepts 5 
-j and 
t concepts 7 

f Association 8 
I Application 9 

1 If "the human soul works according to definite laws", 
then the psychical processes should conform to laws the same 
as do the physical. Thus, there can be but one natural 
method of instruction; — that which conforms exactly to the 
laws of the human heart and mind, and makes all its arrange- 
ments accordingly spontaneous. 

2 ' 'Method insures effectiveness of the educator's activity. ' ' 
It should conform to the nature of the object of instruction 
as well as to the nature of the pupil learning. 

3 It is by stating first the object of a lesson that the 
scholar's expectation is aroused. For example: "To-day we 
shall see what became of Robinson after he was cast upon 
the island". 

4 "The purpose of preparation is subservient to that of 
apperception, it aims to prepare the way for the acquisition 
of the new by calling up and ordering the related old". 

5 "The precept is a product of both external and internal 
observation; the notion which cannot arise directly from the 
senses is a product of thought." The first finds its solution 
in the process of apperception, the second in the process of 
abstraction. 

6 "The method of presentation is, of course, different for 
different branches" of learning. In general, two forms of 
presentation may be distinguished — 1, the narrative presen- 
tation; 2, the developing presentation. 



APPENDED NOTES 97 

7 "In so far as the method of teaching succeeds in imitat- 
ing the normal process of concept— formation, so far is it 
healthy, simple, and natural.' ' 

8 "Association, the first of abstraction, begins with the 
repetition of the synthetic material, and its comparison and 
association with the old.* *A11 observed cases are compared 
and their like elements noted". 

9 "Application. — This step has a twofold end in view: 1, 
The knowledge must obtain a certain degree of stability and 
mobility so that the mind shall be capable of commanding its 
service at will; 2, it must be diligently exercised upon practi- 
cal questions, so that the pupil associates its use with the 
needs of life". 

2 Christian education in its last analysis mentally 
strengthens the organizing capacity of resources, 
natural and spiritual; personally characterizes the 
principles of conduct which best shall fit to one's en- 
vironment, secular and sacred. — The primary charac- 
teristics of the science of pedagogy is, that it brings 
the mind into agreement by furnishing the heart with 
general and necessary principles of life. — The age de- 
mands teachers who can do one thing thoroughly well, 
rather than a teacher who is a "jack-of -all-trades", a 
universal sciolist. 

3 "It is by the analysis of the processes of knowl- 
edge that the child rises to the idea of necssity or law, 
and from that moment it diligently seeks what is 
necessary — obedience to the law. Necessity implies 
universality. When it is practical it is called the rule 
of conduct, which involves respect for the moral law". — 
"The child likes obstacles, he creates them for himself, 
so as to have the pleasure of surmounting them". The 
purpose of life is radiation, undivided and undistracted. 



98 APPENDED NOTES 

THE LORD'S PRAYER. 

4 Our Father, — who art — in heaven ; — Hallowed — be 
Thy name; — Thy Kingdom — come; — Thy will — be 
done, — on earth — as it is in heaven; — Give us this 
day — our daily bread; — And forgive us — our trespasses, 

-as we— forgive those — that trespass — against us; — 
And lead us — not into temptation; — But — deliver us 
— from evil; — For thine — is the Kingdom, — and the 
Power, — and the Glory, — for ever — and ever. Amen. 

5 Sympathy is an emotional expression, the mark of 
mental aptitude, the cause of spontaneous imitation, 
or rather blends with it. — Companionability and sym- 
pathy shared alone effect a lasting friendship. 

6 "There is an individual and collective discipline 
which constitutes the moral education of the child and 
of the adult, and which issues in deliberations which are 
more and more fruitful in happy choice." As for 
children, praise, and not blame, is the Archimidean 
lever with which alone you can raise them up to higher 
things. Praise kindles a child's ambition. Censure 
kills it. Continually tell a child that he is rough and 
bad and you will make a hoodlum of him. Compliment 
him for his fine manners and he will grow into a 
Chesterfield or Luther. 

7 "The teacher who can get along by keeping spon- 
taneous interest excited must be regarded as the teacher 
with the greatest skill". And in which good man- 
ners, the essence of graciousness without condescension, 
play a conspicuous part. Like begets like. 

8 Moral liberty is of psycho-sociological origin. 

9 Pleasure, which results from the gratification of a 
tendency, is as essential to the development of the 
inner child as is pure air and clean water necessary to 
the outer. In fact, play and clean amusements of 
every kind are natural disciplinarians. — Happiness to 



APPENDED NOTES 99 

youth and undeveloped adults, is the persistency of a 
desirable state, the prolongation without fatigue of a 
pleasure. 

THE APOSTLES' CREED. 

10 I believe — in God — the Father — Almighty; — 
Maker — of heaven — and earth. — And — in Jesus Christ 
— His only Son, — our Lord; — Who was — conceived by 
the Holy Ghost, — born — of the Virgin Mary; — suffered 
— under Pontius Pilate, — was crucified, — dead, — and 
buried ; — He descended — into hell ; — the third day — He 
rose again from the dead; — He ascended-- into heaven, 
— and sitteth — on the right hand — of God — the Father 
— Almighty; — from thence — He shall come — to judge 
— the quick — and the dead. — I believe — in the Holy 
Ghost ; — the holy — Christian Church, — the Communion 
— of Saints ; — the Forgiveness — of sins ; — the Resurrec- 
tion — of the body ; — And the Life — everlasting. Amen. 

11 "We begin to be virtuous by acquiring, through 
the proper exercise of the intellect, and through scien- 
tific culture, a persistent tendency to search for truth, 
to avoid error, and to detest falsehood. The cult of 
truth is a condition of morality. Error and falsehood 
are hostile to rational systematisation. Truth is one 
of the ends of social activity, because it brings the 
thoughts into agreement and leads to stable communion 
of minds" ; both of these are the sequel of obedience to 
the truth. 

12 The cultivation of a normally ethical sentiment, 
itself, the sequel to religio-moral reflection, should re- 
ceive particular attention at this stage of the develop- 
ment of youth. 

13 "The love of others does not become a tendency 
really distinct both from sympathy and the egoism 



100 APPENDED NOTES 

developed by reflection, until the age of puberty, when 
there is in the organism what we may call an overflow 
of energy, an excess of vitality. Sexual love is only a 
means to a higher end — procreation, and the love of 
children". 

1-1 "The social tendencies have two principles in the 
individual nature, spontaneous sympathy and love, 
impulses and needs which are of a psycho-physiological 
nature, and can only lead to failure in the case of ab- 
normal or incomplete things. The development of 
social tendencies produces the spirit of family, the 
spirit of association, the spirit of sect, civic virtues, 
urbanity, patriotism, humanitarian aspirations, noble 
political passions, etc., — varied sentiments which play 
a most important role in moral deliberation and which 
are most often in opposition to the egoistic tendencies, 
to the preservation and development of the individual 
being, tendencies themselves opposed to one another 
in so far as they are defensive or offensive, conservative 
or reforming". 

15 "When our Lord had a day of crisis or difficult 
duty before Him, He gave himself specially to prayer. 
Would it not simplify our difficulties if we went at them 
in the same way ? It would infinitely increase the in- 
tellectual insight with which to try to penetrate a 
problem and the power of the hand we lay upon the 
duty". 



Index. 



Adam, pages 9, 10, 18, 39, 

43, 79, 86, 89. 
Adjustment, pages 14, 16, 

18, 20, 30. 
Adult Department, page 

68. 
Affections, pages 14, 28, 

30, 31, 39, 45, 46, 47, 

48, 49, 51, 54, 61, 76, 

78, 91, 92, 94. 
Age of Instinct, page 57. 
Age of Impulse, pages 13, 
58. 

Age of Imitation, page 
60. 

Age of Habit, page 62. 
Age of Transition, pages 
30, 65. 

Age of Romance, pages 

68, 87. 

Age of Decision, page 70. 
Age of Concentration, 

page 71. 
Age of Reconstruction, 

page 72. 

Altruism, page 93. 

Amusements, pages 67, 
98. 

Animal, pages 32, 33, 64, 

85, 87. 



Apostles' Creed, The, 

pages 63, 99. 
Appetites, pages 15, 16, 

46, 64. 
Apprehension, pages 16, 

19. 
Atheism, pages 74, 93. 
Attention, pages 15, 52, 

61, 64, 65, 68, 77, 83, 

99. 
Attribute, pages 15, 26, 

74. 
Avocational, page 22. 

Baptism, pages 12, 19, 21, 

58,^ 74, 81, 84. 
Baptismal Grace, pages 

13, 19. 
Baptized, pages 12, 23, 

43, 80, 81. 

Beast, pages 24, 34. 
Being, pages 9, 16, 21, 34, 

35, 50, 63, 73, 78, 87, 

88, 100. 
Believer, The, pages 9, 

40. 
Bible Class, page 68. 
Bible-picture Charts, 

pages 58, 60. 

Body of Christ, The, 
pages 13, 28, 81, 89. 



102 



INDEX 



Body, The Human, pages 
13, 15, 16, 19, 31, 32, 33, 
34, 37, 40, 50, 51, 74, 

80, 92. 

Bonds, pages 13, 43, 47, 

81. 
Born, pages 10, 21, 24, 34, 

44, 54, 57. 
Brain-capacity, pages 14, 

63. 

Catechetical Class, page 

54. 
Channel, page 24, 29, 47, 

52. 
Chart — Frontispiece, 

pages 14, 59. 
Character, pages 12, 15, 

16, 18, 33, 35, 43, 53, 

54, 61, 71, 76, 78, 80, 

82, 85, 91, 94. 
Child, The, pages 13, 15, 

21, 23, 28, 45, 47, 48, 
49, 54, 56, 57, 58, 59, 
60, 61, 62, 64, 67, 80, 

81, 83, 97, 98. 
Childhood, pages 16, 21, 

56, 58, 60, 61, 62. 

Choice, pages 9, 11, 12, 

40, 48, 61, 69, 75, 76, 

85, 92, 98. 

Christ, pages 10, 12, 18, 

22, 34, 40, 41, 45, 55, 
79, 81, 88, 89. 



Christian, pages 11, 12, 

17, 18, 19, 20, 21, 22, 
23, 27, 37, 39, 40, 41, 
42, 43, 44, 47, 54, 56, 
57, 65, 66, 68, 70, 71, 
72, 74, 80, 81, 82, 87, 
89, 97. 

Christian Ethics, pages 

18, 20. 
Christianity, pages 12, 

14, 40, 41, 56, 66. 
Civics, pages 14, 22, 29, 

56. 
Church, The, pages 14, 19, 

21, 22, 23, 24, 26, 27, 

29, 35, 37, 40, 41, 42, 
45, 50, 54, 56, 65, 68, 
70, 81, 82, 88, 95. 

Commandments, The, 

pages 22, 27, 28, 60, 82. 
Communion, pages 13, 20, 

40, 42, 47, 55, 86, 88, 

99. 
Concept, pages 16, 17, 20, 

39, 78, 85, 96, 97. 

Conceptions, pages 77, 

78, 92. 
Concern, pages 13, 14, 27, 

54, 56. 
Conduct, pages 20, 31, 52, 

61, 62, 64, 71, 82, 97. 
Confirmation, page 67. 
Conscience, pages 13, 28, 

30, 31, 44, 47, 48, 60, 
64, 69, 84. 



INDEX 



103 



Conscious, pages 10, 13, 

16, 19, 21, 49, 56, 66, 

67, 81. 
Consciousness, pages 11, 

15, 16, 33, 36, 75, 77, 

94. 
Contemplation, page 92. 
Correlative, pages 9, 11, 

31, 73, 80, 85, 91. 
Covenant, pages 12, 21. 
Cravings, pages 14, 23, 

57. 
Crime Beginning Age, 

The, page 69. 
Culture, pages 11, 12, 23, 

53, 99. 

Day-dreaming, pages 68, 

69. 
Deity, pages 11, 34. 
Deportment, pages 16, 

20. 

Derivative, pages 18, 47. 

Desires, pages 14, 15, 16, 
38, 39, 46, 48, 49, 59, 
62, 63, 66, 68, 69, 71, 
77, 82, 85, 87, 95. 

Discipline, pages 27, 54, 
61, 98. 

Divine, pages 9, 11, 22, 
23, 24, 26, 36, 37, 38, 
40, 41, 43, 47, 51, 54, 
74, 76, 79, 81, 89. 

Duty, pages 21, 24, 47, 54, 
64, 66, 67, 82, 84, 100. 



Education, pages 14, 20, 
21, 22, 45, 53, 56, 57, 
95, 96, 97, 98. 

Educational, pages 55, 56. 

Efficacious, pages 39, 86, 
95. 

Emotion, pages 33, 47, 
49, 51, 54, 61, 62, 66, 
69, 70, 76, 84, 91, 92, 
93. 

Energy, pages 17, 28, 39, 
77, 100. 

Environment, pages 76, 
97. 

Essential, pages 33, 44, 
91. 

Ethical, pages 9, 11, 30, 
73, 86, 91, 99. 

Ethico-moral, pages 9, 11, 
12, 14, 15, 20, 21, 23, 
24, 28, 30, 33, 34, 35, 

45, 47, 48, 54, 58, 73, 
75, 76, 87, 93, 94. 

Ethics, pages 18, 20. 
Existence, pages 9, 10, 41, 

50. 
Experience, pages 11, 12, 

15, 18, 19, 32, 35, 36, 

37, 67, 75, 77, 78, 94. 
Evil, pages 12, 24, 30, 64, 

71, 80, 81, 91. 

Faculty, pages 9, 17, 30, 

46, 47, 83. 



104 



INDEX 



Faith, pages 10, 12, 13, 
14, 17, 18, 19, 23, 28, 
31, 32, 34, 35, 39, 40, 
51, 54, 70, 71, 74, 75, 
76, 79, 80, 81, 84, 85, 
86, 88, 89, 90, 92. 

Fall, The, pages 9, 10, 24. 

Family, The, pages 22, 26, 

27, 43, 45, 47, 50, 65, 
92, 100. 

Father. The, pages 10, 24, 

28, 37, 40, 42, 43, 55, 
74, 88, 98, 99. 

Feelings, pages 16, 33, 44, 

48, 69, 77, 82, 85, 93. 
Flesh, pages 10, 17, 18, 

22, 32, 33, 35, 37, 38, 

39, 40, 43, 55, 80. 
Forces, pages 14, 33, 46, 

47, 50, 89, 90, 92. 
Foundation, pages 43, 45. 

Freedom, pages 10, 11, 
13, 76, 85, 87. 

Free — will, page 31. 

Friendship, pages 48, 98. 

Frontispiece, The, page 
14. 

Functionally, pages 12, 
16, 32, 41. 

Generation, pages 25, 29, 

41, 95. 
Genetic, page 14. 



God, pages 9, 10, 11, 18, 
20, 21, 23, 24, 25, 26, 
28, 29, 30, 31, 32, 35, 
43, 44, 45, 54, 57, 58, 
60, 73, 74, 76, 79, 81, 
82, 84, 88, 89, 90, 92, 
93, 99. 

Good, pages 10, 12, 13, 

17, 24. 25, 27, 28, 30, 
31, 48, 58, 59, 61, 64, 
70, 71, 80, 81, 82, 84, 
85, 91. 

Goodness, pages 9, 24, 31, 

49, 93. 
Gospel, pages 41, 42. 
Grace, pages 13, 14, 16, 

18, 19, 20, 25, 28, 30, 31, 
33, 34, 35, 58, 74, 79, 81, 
88. 

Grace-nurture, page 24. 
Grace-presence, page 18. 
Ground, pages 9, 34, 35, 

60, 86. 
Growth, pages 13, 28, 53, 

55, 56, 57, 58, 59, 66, 

70, 81, 86, 87. 

Habit, pages 51, 52, 53, 
57, 61, 63, 64, 75, 91, 
94. 

Happiness, pages 14, 22, 

47, 84, 90, 93, 98. 
Harmony, pages 15, 20, 

25, 49, 50, 80. 
Head, The, pages 13, 41. 



INDEX 



105 



Heart, The, pages 11, 17, 
18, 28, 40, 45, 47, 48, 
50, 51, 60, 64, 76, 81, 
89, 91, 95, 96, 97. 

Heredity, pages 19, 80, 
91. 

Historv, pages 21, 25, 29. 
41. 63, 64. 

Holiness, pages 9, 26, 41. 

Holy Spirit, The, pages 
10, 14, 19, 22, 26, 28, 
31, 32, 35, 37, 39, 40. 
41, 55, 74, 79, 80, 81, 
86, 87, 88, 89, 95, 99. 

Home, The, pages 26, 29, 
47, 48, 54, 56, 57, 63, 
65, 68, 70, 81. 

Home Department, page 
70. 

Human, pages 9, 13, 15, 
18, 20, 21, 22, 24, 25, 
30, 31, 33, 35, 36, 37, 

41. 43, 44, 45, 46. 47. 
50, 57. 72, 74, 76, 79, 
85, 87, 91, 93, 96. 

Human Nature, pages 20, 

23, 32, 45, 84, 89. 
Husband, pages 44, 49. 
Hypochondriasis, page 93. 

I, page 10, 11, 13, 58, 75. 
Ideal, pages 19, 20, 22, 

42, 45, 55, 68, 69, 71, 
72. 

Ideas, pages 17, 61, 62, 
64, 71, 75, 77, 83, 97. 



Image, pages 9, 32, 35, 37. 

39, 53, 74. 
Imagination, pages 17, 62. 

63, 69, 78. 
Impulse, pages 13, 46, 48. 

58, 60, 61, 70, 85, 92, 

93, 100. 
Inbreathing, pages 9, 34, 

73, 86. 
Indiyidual, pages 19, 26, 

27. 45, 47. 48, 50, 53. 

55. 68. 74. 90, 91, 98, 

100. 

Indiyidualism, pages 26, 
46. 

Individuality, pages 12. 
19, 67, 75. 

Influence, pages 25, 29. 
36. 41. 44, 50, 51, 61, 

72, 80, 85. 

Inherent, pages 10, 40. 

45, 57, 75. 
Instinct, pages 10, 16, 75. 

Instinctiye, pages 15, 24, 
47, 49, 94. 

Institution, pages 22, 24, 

26, 45, 48. 
Instruction, pages 20, 21. 
Intellectual, pages 9, 23, 

33, 46, 63, 71, 75, 86. 

100. 

Intelligence, pages 11, 15. 
Intuition, pages 36, 37, 
75, 77, 78, 79, 82. 



106 



INDEX 



Intuitional, pages 10, 15, 
49. 
35, 54, 57, 63, 66, 96. 

Jesus Christ, pages 27, 30, 
40, 42, 43, 56, 72, 84, 

89, 95, 99. 

Joy, pages 14, 46, 47, 49, 

51, 72, 84, 91, 93, 94. 
Judgment, pages 12, 20, 

27, 31,. 61, 64, 65, 66, 

76, 83. 
Justice, pages 9, 26, 31, 

52. 

Kindergarten Depart- 
ment, page 58. 

Kingdom, The, pages 20, 
23, 98. 

Kinship, page 55. 

Knowledge, pages 12, 14, 
16, 17, 18, 21, 24, 25, 

27, 29, 39, 47, 52, 53, 
59, 64, 75, 76, 77, 78, 

90, 97. 

Law, pages 24, 25, 26, 27, 

28, 29, 38, 45, 47, 76, 
80, 81, 82, 90, 93, 97. 

Lawlessness, page 67. 
Laws, pages 20, 21, 25, 

27, 31, 45, 94, 96. 
Liberal Education, page 

22. 

Likeness, pages 9, 38, 74. 



Life, pages 10, 11, 12, 14, 
15, 16, 17, 18, 19, 20, 21, 

24, 27, 28, 31, 32, 33, 
34, 35, 40, 41, 42, 46, 
47, 50, 52, 53, 54, 56, 

57, 62, 63, 64, 65, 67, 
68, 69, 71, 72, 75, 79, 
80, 81, 82, 84, 86, 88, 
89, 91, 92, 93, 94, 95, 
97. 

Life-force, pages 11, 21. 

Logic, page 77. 

Lord's Prayer, The, pages 

58, 98. 

Lord's Supper, The, pages 

12, 42, 74. 
Love, pages 10, 14, 18, 24, 

25, 26, 28, 31, 32, 37, 
40, 43, 44, 45, 46, 48, 

49, 55, 57, 58, 68, 74, 
76, 79, 88, 91, 93, 94, 
95, 99, 100. 

Man, pages 9, 10, 11, 13, 

21, 22, 24, 25, 27, 28, 
30, 31, 32, 33, 34, 35, 
36, 37, 39, 45, 46, 47, 

50, 55, 73, 74, 75, 77, 
79, 80, 81, 82, 84, 87, 
88, 89, 90, 91, 92, 93, 
94, 95. 

Mankind, pages 9, 10, 13, 
16, 22, 23, 27, 28, 66, 95. 

Main School Department, 
page 63. 



INDEX 



lo-; 



Manifest in the Flesh, 

pages 10, 18, 40, 47. 
Mannerisms, page 63. 
Manners, pages 91, 98. 
Marriage, page 45. 
Matrimony, pages 43, 45. 
Means of Grace, The, 

pages 28, 41, 54, 84, 88. 
Mediating, pages 14, 30, 

45, 88. 
Memory, pages 17, 59, 61, 

62, 64, 65, 76. 
Mental, pages 49, 53, 59, 

61, 71, 73, 76, 87, 98. 
Metamorphosic, pages 35, 

57, 75, 87. 
Militant, pages 14, 22, 88. 
Mind, The, pages 11, 35, 

38, 40, 49, 51, 52, 64, 

69, 77, 79, 80, 92, 93, 

94, 95, 96, 97, 99. 
Moral, pages 9, 13, 23, 30, 

44, 47, 48, 51, 52, 53, 56, 
61, 62, 63, 64, 65, 66, 
69, 70, 73, 75, 82, 84, 86, 
91, 95, 97, 98, 99, 100. 
Morality, pages 23, 54, 65, 

95, 99. 

Moralist, The, page 54. 
Motives, pages 11, 12, 20, 
59, 85, 92, 95. 

Nation, pages 14, 23, 26, 

27, 29, 44, 50, 81, 95. 
Native, pages 9, 23, 86. 



Natural, pages 10, 28, 30, 
48, 69, 83, 88, 91, 93, 
97, 98. 

Nature, pages 9, 10, 11, 

13, 14, 15, 19, 20, 22, 
24, 25, 27, 30, 32, 34, 
35, 37, 38, 39, 45, 47, 
48, 50, 58, 74, 80, 81, 
89, 92, 96, 100. 

Needs, pages 13, 23, 45, 

50, 64, 91, 100. 
Norm, pages 19, 30, 69, 

80, 91, 97, 100. 
Normal Class, page 68. 
Normative, pages 33, 44. 
Nous, pages 35, 36, 39. 
Nurture, pages 24, 54. 

Obedience, pages 12, 13, 

14, 28, 47, 52, 58, 60, 

81, 82, 97, 99. 
Operant, pages 10, 13, 39, 

40. 
Operative, pages 14, 16, 

18, 19, 33, 88. 
Organism, pages 22, 26, 

33, 40, 77, 100. 
Organization, pages 41, 

44, 50. 
Organ of Faith, The, page 

18. 
Organ of the Soul, The, 

page 16. 
Orthodoxy, page 89. 
Outlines, General, pages 

14, 72%. 



108 



INDEX 



Parasite, pages 87, 94. 
Parents, pages 24, 29, 44, 

48, 49, 54, 67, 82. 
Passions, pages 16, 46, 76, 

87,92,93,100. 
Patriotism, pages 23, 27, 

100. 
Pedagogy, pages 21, 22, 

97. 
Perception, pages 17, 30, 

60, 61, 77, 83. 
Perfection, pages 9, 10, 

11, 44, 50. 

Personal, pages 12, 14, 

19, 20, 25, 55, 65, 68, 

69, 78, 80, 89. 
Picture Cards and Charts, 

pages 58, 60. 
Pleasure, pages 80, 94, 97, 

98,99. 
Personality, pages 10, 11, 

12, 15, 19, 33, 74, 75, 
76. 

Pneuma, pages 34, 35, 36, 

37, 39, 86. 
Pneumatic, pages 11, 46, 

86, 88. 
Power, pages 11, 15, 25, 

28, 29, 38, 41, 44, 46, 48, 

49, 51, 54, 62, 66, 68, 71, 
76, 80, 81, 84, 89, 91, 92, 
94, 96, 98. 

Preach, To, pages 22, 31, 

89, 95. 
Primary Department, 

page 60. 



Principles, pages 21, 22, 

31, 33, 34, 43, 44, 47, 

66, 81, 97, 100. 
Prohibiting, pages 31, 48. 
Progress, pages 15, 46, 90. 
Promise, pages 19, 32. 
Prophetic, pages 9, 35. 
Providence, pages 29, 32, 

93. 
Psychic, pages 31, 46, 86, 

88. 
Psychical, pages 13, 16, 

20, 30, 33, 34, 39, 75, 

77, 83, 93, 96. 
Psychical Stages of De- 
velopment, page 72%. 
Psuche, pages 11, 33, 34, 

35, 39, 87. 
Puberty, pages 66, 75, 87, 

100. 
Public School, pages 21, 

22. 

Quality, pages 13, 19, 30, 

73, 74, 85, 88. 
Qualities, 19, 61, 85, 88. 

Race, The, pages 20, 21, 

25, 28, 29, 32, 45, 46, 
50, 67, 72, 79, 94. 

Readjustment, pages 54, 
71. 

Reason, The, pages 9, 23, 

30, 31, 39, 47, 59, 64, 

65, 66, 67, 69, 70, 83, 
84, 92. 



INDEX 



100 



Rational, pages 11, 15, 

16, 21, 39, 46, 85^86. 
Recklessness, page 70. 
Receptive, pages 12, 18, 

87. 
Reciprocal, pages 18, 54, 

81, 86. 
Reciprocally, pages 20, 

32, 37. 
Redemption, pages 9, 15, 

32, 41, 73, 74, 86. 
Reflex, pages 16, 17, 32, 

48, 77, 83. 
Reformations, pages 12, 

44, 66, 68. 
Regenerate, pages 12, 40, 

47, 57, 88. 
Regeneration, pages 19, 

31, 72, 74, 80, 86. 
Regulative, pages 9, 18, 

19, 24, 33, 46, 75, 82, 

85. 
Relatively, pages 9, 47. 
Relation, pages 14, 21, 22, 

27, 34, 35, 40, 44, 45, 

50, 55, 65, 66, 71, 77, 

78, 82, 88, 91. 
Religion, pages 17, 22, 24, 

30, 42, 54, 56, 65, 71, 

84, 89. 
Religious, pages 13, 18, 

21, 22, 23, 29, 34, 51, 

56, 66, 73, 75, 87, 89, 

91. 
Repentance, pages 28, 32, 

81, 85. 



Responsibility, pages 11, 
15, 16, 24, 30, 44, 48, 
65, 67, 90, 93. 

Reverence, page 82. 

Righteousness, pages 23, 
31, 54. 

Romance, pages 68, 87. 



Sacrament, pages 21, 43. 
Sacraments, pages 28, 40, 

41, 42, 54, 86, 88. 
Sacred, pages 12, 21, 24. 

25, 43, 44, 63, 97. 
Saints, pages 41, 42, 55, 

86, 88. 
Salvation-work, page 41. 
Sand-table, page 60. 
School, pages 26, 47, 59, 

63, 65. 
Self, pages 51, 60, 61, 69, 

75, 94. 
Self-consciousness, pages 

10, 11, 36. 
Self-culture, pages 11, 12. 
Selfishness, pages 26, 49, 

93. 
Self-sacrifice, pages 11, 

51. 
Senior, or Bible Class De- 
partment, page 65. 
Sense, pages 15, 16, 24. 

30, 33, 48, 58, 60, 83; 

85, 93. 
Sensation, pages 11, 15, 

17, 60, 77, 78, 85, 93. 



110 



INDEX 



Senses, pages 14, 17, 62, 

77, 78, 83, 96. 
Sentient, pages 13, 15, 16, 

86, 88. 
Sentiment, pages 77, 84, 

91, 94, 95, 99, 100. 
Sequel, pages 12, 14, 16, 

31, 99. 
Sin, pages 10, 24, 38, 40, 
80. 

Social, pages 14, 15, 18, 

20, 26, 27, 45, 46, 54, 
55, 62, 65, 72, 75, 9"1, 

92, 93, 94, 99, 100. 

Socialist, The, page 93. 
Sociology, 43, 44, 47. 

Society, pages 11, 19, 20, 

21, 24, 25, 26, 27, 29, 
31, 43, 44, 45, 46, 47, 
48, 50, 53, 65, 70, 81, 
90. 

Soul, pages 11, 13, 15, 16, 
18, 23, 30, 31, 32, 33, 

34, 37, 38, 39, 54, 57, 
75, 85, 86, 87, 88, 89, 
94, 96. 

Speech, pages 17, 35. 

Sphere, pages 15, 17, 30, 

35, 56, 63. 

Spirit, pages 31, 32, 33, 
34, 36, 37, 38, 39, 57, 
7% 8b, 8,, 88, 89, 100. 



Spiritual, pages 9, 13, 15, 
18, 30, 32, 33, 34, 38, 
39, 44, 45, 46, 53, 54, 
61, 64, 65, 73, 82, 86, 88, 
89, 91, 95, 97. 

Spirituality, pages 87, 88. 

Spontaneous, pages 9, 15, 
18, 51, 58, 85, 96, 98, 
100. 

Stages of Psychical De- 
velopment, page 72 1 /^. 

State, pages 22, 45, 47, 92. 

Standard, pages 23, 26, 
28, 69. 

Sympathy, pages 46, 47, 
48, 49, 50, 51, 58, 69, 
91, 92, 94, 98, 99, 100. 

Teleological, pages 15, 35, 

75. 
Temperament, The, pages 

14, 42, 83. 
Tendencies, pages 13, 18, 

20, 30, 33, 45, 47, 77, 

84, 85, 87, 91, 100. 

Thought, pages 11, 17, 
27, 35, 36, 37, 48, 49, 
74, 75, 76, 77, 78, 83, 
87, 95, 96, 99. 

Time, pages 17, 22, 23, 
56. 

Tradition, pages 29, 91. 

Traducia, page 34. 

Training, pages 13, 14, 
16, 48, 54, 56, 57. 



INDEX 



111 



Truth, pages 52, 53, 62, 
64, 66, 71, 76, 80, 81, 

82, 88, 95, 99. 

Understanding, The, 

pages 13, 17, 60, 77, 

83, 85, 87. 
Uneasiness, pages 52, 53. 
United States, The, pages 

22, 43. 
Union, pages 19, 26, 34, 

40, 43, 44, 55, 81, 94. 
Unmoral, pages 20, 86. 

Vital, pages 19, 50, 85, 

86. 
Virtue, pages 14, 34, 70, 

94. 
Vocational, page 22. 
Volition, pages 11, 33, 

85. 
Volitional, page 33. 

Wants, pages 20, 45, 87, 

91. 
Way of Salvation, The, 

pages 24, 68, 81. 
Wedlock, pages 44, 45. 



Wellbeing, pages 14, 21, 

22, 47, 74. 
Wife, pages 44, 49. 
Will, pages 24, 31, 34, 37, 

40, 43, 44, 46, 54, 64, 

67, 76, 85, 92. 
Willingness, page 80. 
Winnowing ground, pages 

20, 46. 
Witness-bearing, page 41. 
Word, The, pages 12, 19, 

28, 31, 38, 39^ 54, 74, 

79, 86, 88, 89, 95. 
World, pages 9, 10, 14, 

15, 20, 21, 23, 25, 27, 

30, 31, 34, 41, 43, 45, 

57, 59, 62, 72, 77, 89, 

93. 

Wrongdoing, page 59. 

Yearning, page 14. 
Young, pages 19, 24, 54, 

55. 
Youth, pages 23, 30, 56, 

57, 63, 64, 65, 66, 67, 

68, 69, 78, 87, 99. 



Works by G. C, H. Hasskarl, Ph. P., D. C L 
Evolution, 

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How Did the Universe Originate 

And When did the World Become a Habitable Earth ? 

The True Answer in the Light of the Hebrew and 

Greek Scriptures. — Read Before the National 

Academy of Theology. — Sketches on a few of 

the Great Problems of Science, Philosophy 

and Theology. 

Price, Postage Paid, One Dollar. 



The Terrible Catastrophe; 

or, Biblical Deluge. 

Illustrated and Corroborated by Mythology, Tradition 
and Geology. 

12mo., Cloth pp. 384. Price, Postage Paid $2.00. 



The Psycho=Physiognomic Chart 

a 
Character-Study from Life 

of 
Childhood to Adolescence. 

Price, Postage Paid, 50 Gents. 



PUBLISHER 

FREDERICK HASSKARL 

See Title Page. 



R 4 1910 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Sept. 2005 

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One copy del. to Cat. Div. 



LIBRARY OF CONGRESS 

iiiii ii minium 




014 668 583 3 



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